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ESSAYS 



BAPTISM. 






BY -^ ' 

REV. WILLIAM EAGLETON, 

Pastor of the Presbyterian Ch;xrch, Murfreesboro', Tennessee. 



PHILADELPHIA : 
PUBLISHED BY HENRY PERKINS. 

/^''fx 1847. 



.rt 



Entered according to Act of Congress, in the year 1847, by 

HENRY PERKINS, 

in the Clerk's Office of the District Court of the Eastern 
District of Pennsylvania. 



Zing & Eaird, Printers, No. 9 Gecrgs Street. 



PREFACE. 

The following t< Essays" were published 
originally in the Christian Observer, over the 
signature, W. E. 

At the suggestion of some christian brethren 
for whom I cherish a high esteem, they are 
now published in pamphlet form, as being 
more convenient for preservation and future 
use. 

Believing that these brief Essays elucidate 
and sustain important principles of revealed 
truth, they are commended to the blessing 
of God, and the serious and prayerful con- 
sideration of the christian public. 

THE AUTHOR. 



SCRIPTUEAL MODE OF BAPTISM. 



ESSAY I. 

The relative importance of Repentance, 
Faith, and Baptism, in the glorious and gracious 
economy of man's redemption, is the subject to 
which attention is invited in the following essays. 
Captiousness about mere modes and ceremo- 
nies argues contractedness of intellect, or des- 
titution of gospel charity. At the same time, 
indifference about the fundamental principles 
and doctrines of the gospel, is evidence of de- 
fectiveness either of intellect or of moral integ- 
rity. A mere external rite of religion, or the 
mere mode of that rite, may be rendered so pro- 
minent, or be invested with so much importance 
as to become a matter of very serious considera- 
tion. Every thing that God has made or ap- 
pointed is proper and important in its own place. 
The sun is a glorious and useful luminary. But 
it is madness to regard it as the Deity, and to 
worship at its shrine ! The Bible is a precious 
book. It is the sun of the moral world. But 
it is not the proper object of religious worship 
and adoration. It is the " truW^ — but truth is 
not the Deity. The eucharist is a divine and 
1* 



D ESSAYS ON BAPTISM. 

very important institution. But it is moral mad- 
ness to pay divine adoration to the consecrated 
bread and wine, as if they were really and truly 
" the body, and blood, and soul, and divinity'* 
of the Lord Jesus Christ. 

The same remark may be made in reference 
to Christian Baptism. If the baptismal water 
be merely a sign or symbol, it ought to be so 
regarded. But if it really effects the removal 
of sin, it is manifestly no longer a symbol, but a 
glorious substance. Now it must be admitted 
that baptismal water either does wash away sin, 
or it is the appointed symbol of what actually 
does remove sin. This appears from the address 
of Annanias to Saul of Tarsus — " Arise and be 
baptized, and wash away thy sins." Acts xxii. 
16. The notion of baptismal regeneration is 
no new thing under the sun. It belongs to the 
same school with that of transubstantiation, and 
is alike opposed to the spirituality of religion. 
But is water baptism a mere external and visible 
symbol, or is it a saving substance? What is 
the teaching of God's word on this subject? 
There are two aspects in which we are to view 
sin — its guilt, and its pollution. The pollution 
of sin is removed, or, in other w^ords, regenera- 
tion and sanctification are effected by the influ- 
ence of the Holy Spirit. John iii. 6, 8. " That 
which is born of the flesh is flesh, and that which 
is born of the spirit is spirit. The wind bloweth 
where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh and 
whither it goeth : so is every one that is born 



ESSAYS ON BAPTISM. / 

of the Spirit." John vi. 63. " It is the Spirit 
that quickeneth." John i. 12, 13= " As many 
as received him, to them gave he power to 
become the sons of God, even to them that be- 
lieve on his name, which were born, not of blood, 
nor of the will of the flesh, nor of the will of 
man, but of God.'' In perfect agreement v/ilh 
this we find that all holy affections are ascribed 
to the Spirit. Gal. v. 22, 23. ^'The fruit of 
the Spirit is love, joy, peace, long-suffering, gen- 
tleness, goodness, faith, meekness, temperance." 
Now if the pollution of sin is removed by the 
Holy Spirit, then, most unquestionably, it can- 
not be done by baptismal water. But how is 
the guilt of sin removed? The Spirit of truth 
and of holiness affirms that this is done by the 
atonement, or blood of Christ. Heb. ix. 22. 
" Without the shedding of blood there is no 
remission. Eph. i. 7. "In whom we have 
redemption through his blood, even the forgive- 
ness of sins." 1 John i. 7. " The blood of 
Jesus Christ his Son cleanseth us from all sin." 
Rev. i. 5, and vii. 14. " To him that loved us, 
and washed us from our sins in his own blood." 
*' These are they which came out of great tribula- 
tion, and washed their robes and made them 
white in the blood of the Lamb." This great 
truth is recognized, and its remembrance per- 
petuated in the grateful songs, both of the 
church militant and of the church triumphant. 
But it is the Holy Spirit that applies this atoning 
blood, and renders it effectual. Hence the 
blessed Saviour, speaking of this divine agent, 



8 ESSAYS ON BAPTISM. 

says, " He shall glorify me; for he shall receive 
of mine, and shall show it unto you." John 
xvi. 14. 

These and other texts of Scripture, alike ob- 
vious and pointed, do most clearly and indisputa- 
bly prove, that both the pollution and the guilt 
of sin are removed by the Holy Spirit enlighten- 
ing, renewing, and applying the atoning blood 
of Christ. It then fairly and irresistibly follows, 
that baptismal water is but the sign or symbol of 
the influence that removes sin. And who that has 
read the Bible with attention, is not aware that 
water is the Scripture symbol of the Holy Spirit? 
The following are striking examples : Isaiah 
xliv. 3. "I will pour water upon him that is 
thirsty, and floods upon the dry ground ; I will 
pour my Spirit upon thy seed, and my blessing 
upon thine oflspring." Psalm Ixxii. 6, 7. " He 
shall come down like rain upon the mown grass, 
as showers that water the earth." Acts i. 5. 
" John truly baptized with water, but ye shall 
be baptized with the Holy Ghost not many 
days hence." John iii. 5. "Except a man 
be born of water and of the Spirit, he cannot 
enter into the kingdom of heaven." Acts ii. 26. 
" Arise and be baptized, and wash away thy 
sins." Acts X. 44, 47. " While Peter yet spake 
these words, the Holy Ghost fell on them 
which heard the word. Then answered Peter, 
Can any man forbid water, that these should not 
be baptized, which have received the Holy 
Ghost as well as we?" Titus iii. 5. "According 
to his mercy he saved us by the washing of 



ESSAYS ON BAPTISM. 9 

regeneration and the renewing of the Holy 
Ghost/^ Eph. V. 25, 26. " Christ loved the 
church, and gave himself for it, that he might 
sanctify and cleanse it with the washing of water 
by the word." 1 Cor. xii. 13. '' For by one 
Spirit are we all baptized into one body, and 
have been made to drink into one Spirit." Heb. 
X. 22. " Let us draw near with a true heart in 
the full assurance of faith, having our hearts 
sprinkled from an evil conscience, and our 
bodies washed with pure water." 1 Pet. iii. 21. 
" The like figure whereunto even baptism doth 
now save us, (not the putting away of the filth 
of the flesh, but the answer of a good con- 
science.") 

In these texts we have multiplied and most 
explicit evidence, not only that water is the 
appointed symbol of the Spirit, but also that 
water baptism is the sign of the baptism of the 
Spirit. And this one fact should have the weight 
of a thousand arguments to settle the mode of 
water baptism. Is it true that water baptism is 
the appointed sign of the baptism of the Holy 
Spirit? How then is the baptism of the Spirit 
performed ? The correct answer to this question 
will settle the mode of baptism, for the sign 
should, most unquestionably, be used so as fitly 
to represent the thing signified, otherwise a false 
impression is made. If, in spiritual baptism, the 
soul is plunged into the Spirit, then, in like 
manner, should the body be plunged into the 
water. But if the Spirit is poured out, or falls 
like rain, or is sprinkled on the soul, then in like 



10 



ESSAYS ON BAPTISM. 



manner, should the water be applied to the body; 
else how can the water be the sign of the Spiriti 
For what the water is to the body, the Spirit 
of God is to the soul. If in spiritual baptism 
the soul be plunged into the Spirit, then to 
sprinkle or pour the water on the body would be 
a false action, and make a false impression. 

But if the Spirit falls upon the soul, or is 
poured out, or shed forth upon it, then, as mani- 
festly, to plunge the body in water is a false 
action, and makes a false impression. The 
question then to be answered is, how is the bap- 
tism of the Spirit performed ? *' To the law and 
to the testimony." Acts i. 5, 8. " John truly 



ed 



baptized with water, but ye shall be baptiz 
with the Holy Ghost not many days hence. Ye 
shall receive power after that the Holy Ghost is 
come upon you.'' Acts ii. 33. *' This is that 
which was spoken by the prophet Joel, And it 
shall come to pass in the last days, saith God, I 
will pour out of my Spirit upon all flesh.'' Acts x. 
44, 45. '^ While Peter spake these words, the 
Holy Ghost fell on all them which heard the 
word. And they of the circumcision, which be- 
lieved, were astonished, as many as came with 
Peter, because that on the Gentiles was poured 
out the gift of the Holv Ghost." Acts xi. 15, 16. 
" And as I began to speak, the Holy Ghost fell 
on them, as on us at the beginning. Then re- 
membered I the word of the Lord, how that he 
said, John baptized with water, but ye shall be 
baptized with the Holy Ghost." Here, it must 
be admitted, is an indisputable case of the bap- 



ESSAYS ON BAPTISM. 11 

tism of the Spirit. But how was it performed ? 
" The Holy Ghost fell on them." Now is it 
certain beyond dispute that water baptism is the 
symbol of the baptism of the Spirit? Then 
how should water baptism be administered ? 
Should not the sign be applied as the glorious 
substance is said to be? Can immersion be a 
true representation of the case? But this is 
said only, by the by, as a hint to those who 
strenuously affirm that immersion is the only 
right mode of baptism ! 

You may expect something more in a subse- 
quent number in reference to the relative impor- 
tance of water baptism. 



12 ESSAYS ON BAPTISM. 



REPENTANCE, FAITH, AND BAPTISM. 



ESSAY II. 

In my preceding remarks on the mode of bap- 
tism, T attempted to prove that water is the Scrip- 
ture symbol of the Holy Spirit, and that water 
baptism is merely the external and visible sign of 
an internal, invisible, and saving influence. Con- 
sequently, it cannot be a saving ordinance. But, 
if not, it cannot be necessary to salvation, nor 
can it procure the forgiveness of sins. The 
Campbellites are the only class of immersionists 
with whom I am acquainted, that contend for the 
absolute necessity of water baptism in order to 
pardon and salvation. 

But all classes of immersionists attach vast 
importance to water baptism, and not to the or- 
dinance alone, but also to the mode of its admin- 
istration. The whole virtue with them appears 
to consist in the mode of using the water. The 
water may be sprinkled, or poured profusely 
upon the person, but it is unavailing. The po- 
tent influence of the water is lost, if the person 
is not submerged. 

It is in vain that you insist that the water does 



ESSAYS ON BAPTISM. 13 

not pass through the body, and come with a pu- 
rifying influence on the soul — that it is merely a 
shadow — an emblem — that the ordinance cannot 
in the nature of the case be effective of salvation 
— much less can the mere mode of its adminis- 
tration — that the use of water is merely em- 
blematical, and illustrative to the eye — that no 
mode of administration can be saving—and that 
one mode is to be preferred to another, merely 
on the ground that it more fitly and truly repre- 
sents the baptism of the Holy Spirit. The most 
indisputable evidence that immersionists of every 
school do attach vast importance to the ordinance 
under consideration, and not to the ordinance 
only, but particularly to the mode of its adminis- 
tration^ is to be found in the fact, that with one 
consent they exclude from the communion-table 
all that have not been immersed. A man may 
afford daily evidence of living piety — of true 
gospel holiness. His repentance, and faith, and 
love, and general deportment, may be unques- 
tionable. His purity of character may be con- 
fessedly as great as is to be found in the ranks 
of the church militant. But all this avails no- 
thing. If he has not been immersed, and that 
too by an immersionist, he is not permitted to 
approach the table of the Lord! Is not this a 
solemn, practical declaration, that a man cannot 
be a Christian without having been baptized by 
immersion? 

The strenuous advocates of the importance of 
water baptism rely mainly on two texts — the one 
contained in Christ's commission to his apostles 
3 



14 ESSAYS ON BAPTISM. 

— the other in the address of the apostle Peter, 
on the day of Pentecost. Jesus said, *' Go ye 
into all the world, and preach the gospel to every 
creature. He that believeth and is baptized shall 
be saved, and he that believeth not shall be 
damned." Peter said, ^'Repent and be baptized, 
every one of you, for the remission of sins.'' 
Here it is said, faith, baptism, and salvation, 
are connected by the Saviour himself, and re- 
pentance, baptism, and remission of sins, by the 
apostle Peter. At the first view this appears 
plausible and imposing, but on a closer and more 
scrutinizing view, the plausibility disappears. 
Surely we are not required nor authorized lo be- 
lieve that Jesus Christ intended in this great 
commission to attach the same importance to 
baptism that he did to faith. This appears from 
the omission of baptism in the latter clause of 
the text — " he that believeth not shall be damn- 
ed." If baptism be as necessaiy to salvation as 
faith is, then the want of baptism must be as 
detrimental to the soul as the want of faith. The 
omission of baptism in the last clause, therefore, 
speaks volumes as to the Saviour's intentions, 
and of the relative importance he attached to 
faith and baptism. It will also be admitted that 
every intelligent, truthful author and instructor 
is consistent with himself. What then was the 
common teaching of Jesus Christ on this sub- 
ject? John iii. 16, 18. "God so loved the world, 
that he gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but 
have everlasting life. He that believeth on him 



ESSAYS ON BAPTISM. 15 

is not condemned, but he that believeth not is 
condemned already, because he hath not be- 
lieved on the name of the only begotten Son of 
God.'^ John v. 24. "Verily, verily, I say unto 
you, he that heareth my word, and believeth on 
him that sent me, hath everlasting life, and shall 
not come into condemnation, but is passed from 
death unto life." John vi. 40, 41. " This is the 
will of him that sent me, that every one which 
seeth the Son and believeth on him may have 
everlasting life, and I will raise him up at the 
last day. Verily, verily, I say unto you, he that 
BELIEVETH OH me hath everlasting life." Accord- 
ing to these solemn affirmations, the moment a 
sinner becomes a true believer, he is already in 
possession of everlasting life, consequently his 
sins must be remitted. But there is no mention 
made of baptism, nor allusion to it. Who then 
can say in the face of these affirmations, that the 
great Author of the Christian religion intended 
to attach the same importance to baptism that 
he did to faith ? Where did this incomparable 
teacher ever state that " he that is baptized shall 
be saved, and he that is not baptized shall be 
damned?" Where did he ever state that ^* he 
that is baptized hath everlasting life, and shall 
not come into condemnation, but is passed from 
death unto life?" 

But what was the doctrine of his illustrious 
forerunner? John iii. 36. "He that believeth 
on the Son, hath everlasting life." What is the 
doctrine of the beloved Paul? Acts xiii. 39. 
" By him all that believe are justified." Gal. iii. 



16 ESSAYS ON BAPTISM. 

26. " Ye are all the children of God by faith in 
Jesus Christ." Rom. v. 1,2. "Being justified 
by faith y we have peace with God, through our 
Lord Jesus Christ: by whom also we have access 
by faith into this grace wherein we stand, and 
rejoice in hope of the glory of God.'* Here 
is an epitome of the plan of salvation, and of 
blessed results. Christ is the living way. It is 
by FAITH in him that the state of grace is at- 
tained. In that state, the soul rejoices in confi- 
dent hope of the glory of God. The answer 
given to the trembling jailer, is confirmatory of 
the same sentiment. *' Sirs, what must I do to 
be saved ?'' — *' Believe in the Lord Jesus Christ, 
and thou shalt be saved." This is the most 
solemn question that a probationer for eternity 
could propose while on his way to the judgment 
bar ! The answer given by the apostles must 
either be complete or defective. To say that it 
is defective, is to table a solemn charge against 
divinely inspired teachers. It is to trifle with 
the instructions of the Holy Ghost, and to pro- 
nounce the word of God an unsafe guide! — 
Could infidelity itself go beyond this?— But if 
this answer be complete, then water baptism is 
not necessary to forgiveness and eternal life. If 
the answer be gafe, then a simple compliance 
with it does unquestionably secure eternal life. 
There are more than fifty passages in the 
New Testament in which faith and salvation are 
spoken of in direct connexion : — but in only one 
of these passages is baptism mentioned, or even 
alluded to. This affords a clear exhibition of 



EESAYS ON BAPTISM. 17 

the mind of Christ, and of the Holy Spirit. How 
well too did the conduct of Paul accord with 
this view? 1 Cor. i. 14-17. ''I thank God that 
I baptized none of you but Crispus and Gaius, 
lest any should say that I had baptized in mine 
own name. And I baptized also the household 
of Stephanas: besides, I know not whether I 
baptized any other. For Christ sent me not 
to baptize, but to preach the gospel." Did 
Paul understand the plan of salvation? Did he 
understand the design and importance of water 
baptism? If he did, then the views that are 
here opposed, are fundamentally and ruinously 
wrong. If Paul had attached the same import- 
ance to baptism as to faith ; had he viewed this 
ordinance as necessary to salvation, he never 
would, never could, have thanked God that he had 
baptized only a few individuals. Could he have 
thanked God that he had induced only a few to 
repent and believe the gospel ? Could any 
strenuous advocate of the importance of water 
baptism consistently adopt the language of the 
apostle Paul ? Baptism is necessary to forgive- 
ness and salvation:- — Yet I thank God that I 
have baptized none of you? 

How tenderly affecting is the farewell address 
of the apostle Paul to the elders of the church 
at Ephesus! Acts xx. 17-27. The apostle there 
solemnly affirms, that he had kept back nothing 
that was profitable to them ; that he was pure 
from the blood of all men; that he had not 
shunned to declare the whole counsel of God. 
But what was the burden of his preaching? — 
2* 



18 ESSAYS ON BAPTISM. 

"Testifying both to the Jews and the Greeks, 
repentance towards God, and faith towards our 
Lord Jesus Christ." What vital importance did 
this eminent apostle attach to repentance and 
faith! In this summary of doctrine, this burden 
of his ministry, we hear nothing of water bap- 
tism! Could the apostle Paul then have regarded 
water baptism as necessary to salvation, or in any 
W'ay connected with the remission of sins? Is 
it not manifest, that in his view, when that ordi- 
nance was compared with repentance and faith, 
it dwindled into insignificance, and disappeared I 
And yet, had not Paul the mind of Christ? Did 
he not understand the scheme of salvation? — 
Had he not a correct view of the relative im- 
portance of water baptism in the economy of 
grace? A sign may be of divine appointment: 
— it may be strikingly significant and appropri- 
ate : — but it never can be the substance it was 
intended to represent. 

In closing this essay, let me ask — How little 
like the apostle Paul are those preachers who 
pervade the country from one extreme to the 
other, and with quenchless zeal and untiring as- 
siduity, urge the people to obey the gospel by 
submersion under the baptismal waves! Who 
even attempt to make the impression, that those 
who refuse a xcatery grave^ shall find a grave of 
fire! I 



ESSAYS ON BAPTISM. 19 



REPENTANCE, FAITH, AND BAPTISM, 



ESSAY III. 

In the preceding essay, I attempted to show, 
that Jesus Christ, in the great apostolic com- 
mission — " Go ye into all the world, and preach 
the gospel to every creature ; he that believeth 
and is baptized, shall be saved; he that believeth 
not, shall be damned" — did not intend to attach 
the same importance to baptism as to faith — as 
though it were a saving ordinance. The remarks 
made in that essay, in reference to faith, will 
apply with the same propriety to repentance. 
They are both holy affections — the fruit of the 
Spirit — the exercises of a heart already renewed : 
and in the sight of God they constitute Christian 
character. One detaches the heart from sin; 
the other attaches it to Christ. They mutually 
imply each other — so that one cannot exist with- 
out the other. The heart that is truly penitent 
will renounce sin, and ardently desire to be de- 
livered from its power, its pollution, and its con- 
sequences. To suppose that such a penitent 
heart will not embrace Jesus Christ by faith, 



20 ESSAYS ON BAPTISM. 

and rely on him for salvation, is a great ab- 
surdity. 

On the other hand, the heart that truly em- 
braces the Saviour by faith, cannot be impenitent; 
for the special object in embracing the Saviour 
is to obtain deliverance from sin, with all its 
accompaniments and consequences. But the 
impenitent heart is attached to sin, however great 
may be the dread of its consequences; and 
while the heart remains impenitent, it cannot 
desire deliverance from sin itself; nor can it af- 
fectionately and confidently embrace the Saviour, 
in the exercise of a true, living faith. It is, 
therefore, indisputably manifest, that repentance 
and faith are of the same moral nature — that 
they mutually imply each other — that one cannot 
exist without the other : consequently, when 
one is mentioned alone, the other is necessarily 
involved. 

But this cannot be said in whole or in part of 
water baptism. That is a mere external and 
visible symbol or emblem It does not, it can- 
not exist in the mind. It is intended merely for 
the eye. The motive in receiving that ordinance 
may be pure, or impure, or mistaken. But in 
the exercise of true repentance and faith, the 
motive must of necessity be pure, and the view 
intelligent. If this be true, then it follows, that 
when faith or repentance stands alone as neces- 
sary to salvation, and connected with it, the 
other is necessarily implied : but that baptism 
cannot be implied, where it is not expressed — 
being merely an external and visible sign. Water 



ESSAYS ON BAPTISM. 21 

baptism is the mere badge of disciplesbip, and 
no more constitutes a Christian, than the military 
costume does the soldier or the general. A 
coward might be arrayed in the costume of the 
soldier — but he would be a coward still. A sol- 
dier, or a general of the firmest nerve, and of the 
purest fire, might be arrayed in the garb of a 
common citizen, and still be a soldier or a gen- 
eral. It is admitted, that there may be a fitness 
in wearing the insignia of ofiice — but the insig- 
nia do not in whole or in part qualify for office ; 
but they are merely the external and visible indi- 
cation of office. 

Having made these remarks, let us now con- 
sider the address of the apostle Peter, on the 
day of Pentecost, " Repent and be baptized, 
every one of you, in the name of Jesus Christ, 
for the remission of sins." The question now 
to be considered is, what stress is to be laid on 
baptism, in connexion with the remission of 
sins? We are expressly assured, that without 
repentance, there can be no remission. But 
will the same apply to baptism? Would it not 
be fair to permit the apostle Peter to answer for 
himself? What, then, is his answer? The next 
account we have of this apostle, after the day of 
Pentecost, he is in the Temple in Solomon's 
porch, and in his public address we hear him 
say, " Repent ye, therefore, and be converted, 
that your sins may be blotted out.'' Acts iii. 19. 
In this address, the apostle neither mentions 
baptism, nor even alludes to it; and yet he is 
directing the way to the obtainment of pardon. 



22 ESSAYS ON BAPTISM. 

Is it not hereby as manifest as light itself that 
the apostle Peter did not regard baptism as avail- 
ing to the forgiveness of sin ? And did he not 
teach the same doctrine impressively in his ad- 
dress to Simon, the sorcerer ? Simon's judgment 
was convinced by the miracles he witnessed, that 
Jesus was the Son of God, the Saviour of the 
world, and he was baptized in due form. What 
did he lack of being a true disciple, according 
to the creed of the Campbellites? He had the 
faith that is produced by divine testimony, and 
he was baptized according to apostolical rule. 
But still he was " in the gall of bitterness and in 
the bond of iniquity,'' for his *^ heart was not 
right in the sight of God." We may hence see 
the fundamental and unchangeable difference be- 
tween the creed of the apostle Peter, and that 
of the society alluded to. 

We have the words of Jesus Christ to the 
same effect. Speaking of his agonizing death, 
and of its glorious results, he adds — '* And that 
repentance and remission of sins should be 
preached in his name among all nations, begin- 
ning at Jerusalem." This is the doctrine that 
Christ directed to be preached every where, 
among all nations. But what is the doctrine? 
Salvation in the name of Jesus! But on what 
condition is this salvation offered? ^* Repent- 
ance and remission of sins !" These two are in- 
separably connected. Wherever there is genuine 
repentance, there is also remission. But with- 
out this there can be no remission. " Except 
ye repent, ye shall all likewise perish." But 



ESSAYS ON BAPTISM. 23 

where is it said, *^ Except ye be baptized, ye shall 
perish ?" There are ten passages in the New 
Testament, where repentance and forgivness are 
connected either expressly or impliedly; and in 
only one of these is baptism mentioned, or even 
alluded to. Then, what a mischievous perversion 
of the word of God, and of the order of the 
gospel, is the sensual dogma^ that baptism holds 
the same place of importance in the sinner's 
salvation, that repentance and faith do — and that 
without it there can be no forgiveness, no salva- 
tion! According to the instructions of Jesus 
Christ and his apostles, the penitent believer is 
pardoned, before he is baptized, and even should 
he never be baptized. Was the want of baptism 
a bar to the pardon and salvation of the penitent 
thief, that hung on the cross at our Saviour's 
side ? It is solemn trifling to suppose it. What 
do the words of Jesus import? " To-day shalt 
thou be with me in Paradise.'' Where is Para- 
dise ? Shall the apostle Paul answer this ques- 
tion ? He says it is the tMrd heaven, 2 Cor. 
xii. 2, 4. The beloved John says, that Paradise 
is the blessed land, where the *^ tree of life" 
grows, and where its fruit is enjoyed. Rev. ii. 7. 
Could this thief, or any other sinner, have been 
saved without repentance and faith ? Impossi- 
ble — utterly impossible! But he was saved 
without baptism. Then baptism is not saving — 
nor is it necessary to salvation. 

All denominations that claim to be Christian, 
require of adults a profession of repentance and 



24 ESSAYS OxV BAPTISM. 

faith, before baptism, and as necessarily prepara- 
tory to it. But these are gracious affections — 
the fruit of the Holy Spirit — and indicative of 
a new moral nature, and of a state of justification 
before God. We have already seen, that this is 
the oft-repeated doctrine of the New Testament, 
especially as it regards faith. It may be well, 
however, to repeat a few texts: "He that be- 
lieveth on the Son, hath everlasting life." " He 
that believeth, is not condemned." *' He that 
heareth my words, and believeth on him that 
sent me, hath everlasting life, and shall not come 
into condemnation, but is passed from death unto 
life." *^ Verily, verily, I say unto you, he that 
believeth in me hath everlasting life." *VWho- 
soever believeth that Jesus is the Christ, is born 
of God," Can language be plainer and more 
forcible? Is not the point under consideration 
clearly established? Do not repentance and 
faith clearly indicate that the great moral change 
has already been effected, and remission of sins 
granted? And yet it is necessary, that repent- 
ance and faith precede adult baptism. The 
inference, then, is fair and irresistible, that bap- 
tism cannot be necessary to remission of sins, 
nor intended for that purpose. If a man is al- 
ready born of God — has already passed from 
death unto life— and is already in a state of 
justification — it is too late for him to obtain 
these new relationships and favours by some sub- 
sequent act? 

It may then be asked — what is the design or 



ESSAYS ON BAPTISM. 25 

use of baptism, if a sinner may be pardoned and 
saved without it, and must be in a state of justi- 
fication before he can rightfully receive it? In 
my next essay, I will attempt to answer this ques- 
tion. 



26 ESSAYS ON BAPTISM. 



REPENTANCE, FAITH, AND B.\PnSM. 



ESSAY IV. 

It is a matter of practical interest to under- 
stand the relative importance of Repentance, 
Faith, and Baptism. — If water baptism is not 
intended for the remission of sins — if it is 
not saving in its nature — if a sinner may be 
pardoned and saved without it — if an adult must 
have a new moral nature, and be in a state of 
justification before he is scripturally prepared to 
receive it, then, it may be asked, what is the use 
of this ordinance? TTJii/ administer or receive 
it at all? In reply, it may be said that baptism 
is a sign — an outward and visible seal of the 
covenant of grace, as well as a symbol of the 
blood of Christ, applied savingly by the Holy 
Spirit. '^ Repentance towards God, and faith 
towards our Lord Jesus Christ," are the gracious 
fruits of the Spirit's saving influence, and the 
necessary condition of salvation. These holy 
affections are the inward seal and ratification of 
God's gracious covenant. When this covenant 
is thus entered and ratified between God and the 
soul, it is fit and proper that the visible sign and 



ESSAYS ON BAPTISM. 27 

seal of the covenant should be used. It is also 
fit and proper that the si/mbol, appointed to re- 
present the renewing of the Holy Ghost, should 
be used, inasmuch as that important change has 
passed. It is intended to give visibility to an 
invisible and glorious reality. It is intended 
visibly to put the crown of glory on the head of 
the Father, Son, and Holy Ghost, for atoning 
blood, renewing influence, and pardoning grace. 
So that, while it is a visible manifestation of 
renewal and pardon, it is also an avowed recog- 
nition of Christ's authority, and a badge of dis- 
cipleship. 

The sinner that professes repentance and faith, 
and refuses, when he has an opportunity, to make 
this public manifestation of what the Holy Ghost, 
for Christ's sake, has done for his soul, gives 
fearful evidence that the needful change has not 
yet been effected. But when the ordinance has 
been administered and received, it is, after all, 
nothing but an outward sign; and to seize upon 
it as though it were the glorious substance, is a 
blunder such as might cause laughter in hell, 
and tears in heaven ! It is a blunder precisely 
of the same character with that of transubstan- 
tiation ! The bread and wine in the eucharist 
are signs, and only signs — ^just as the baptismal 
water is. It is no more absurd to suppose that 
the bread and wine, after consecration, cease to 
be bread and wine, and become truly and really 
the body and blood, soul and divinity of Jesus 
Christ, than it is to suppose that water applied to 
the body, either profusely or sparsely, can remove 



28 ESSAYS ON BAPTISM. 

either the guilt or the pollution of sin from the 
soul! Each supposition is alike revolting to 
common sense. Transubstantiation and baptis- 
mal regeneration belong to the same school, 
and originate from the same source ; and that is 
the repugnance of man's fallen and perverse 
nature to the spirituality of the Christian reli- 
gion. A sensual religion, consisting in forms 
and ceremonies, is very grateful to human de- 
pravity. 

This is the religion of paganism. It is the 
religion of popery. It is also the religion of 
Campbellism. How convenient it is *' to eat the 
flesh and drink the blood'' of the Son of God 
by partaking of the consecrated wafer and wine ! 
How convenient also to "be born again" by 
crediting the scripture testimony of Christ, and 
receiving water baptism by immersion! It is 
universally true, that in proportion to the im- 
portance that is attached to a mere ceremony of 
religion, and the religious veneration that is 
cherished for it, the less the veneration that is 
cherished for religion itself. When the sign is 
worshipped, the substance is neglected. The 
sensual Romanist bows before the sign of the 
cross and the consecrated wafer, and then pays 
his adorations to the Virgin Mary and the patron 
saints, while Jesus Christ himself is neglected, 
or receives but a transient notice. So with those 
who regard water baptism as a saving ordinance. 
This is the burden of the ministry, and the com- 
prehension of the desires of the laity. Repent- 
ance and faith are held in little estimation. The 



ESSAYS ON BAPTISM. 29 

necessity of godly sorrow for sin is often met 
with a contemptuous sneer 1 There is only one 
kind of faith recognized, and that is produced 
by testimony. The atoning sacrifice and inter- 
cession of the Redeemer have little or no place 
in their scheme. Regeneration by the Spirit's 
influence is a chimera, for the " doctrine of total 
depravity is a libel on human character!'' Con- 
sequently the mind is turned away, both from 
Calvary and from heaven, and forgiveness and 
salvation are sought in " Jordan's mighty water- 
goddess T How much like the deluded Hindoo 
bathing in the sacred Ganges! 

But again. If baptism were necessary to for- 
giveness and salvation, it must be repeated after 
every offence, or there could be no forgiveness. 
This must be so, unless it can be made to appear 
that water baptism, in the efficacy of its saving 
power, operates prospectively as well as retro- 
spectively, availing not only to the blotting out 
o£ past offences, but also to the furnishing of an 
indulgence for the commission of future crimes ! 
It is quite manifest that without repentance and 
faith no sin can be pardoned. Though the sin- 
ner may be renewed — though he may have fled 
with a penitent, believing heart, to the gospel 
refuge, and obtained the forgiveness of all his 
iniquities, yet, on the commission of another sin, 
there must be a renewal of his. penitence and 
faith, or he cannot be pardoned. Is it not then 
manifest, that if baptism were intended to occupy 
the same place of importance in the economy of 
salvation as repentance and faith, or if it were 
3- 



30 



ESSAYS ON BAPTISM, 



intended for the remission of sins, or really ne- 
cessary to remission, it must be repeated^ after 
every offence? 

But enough has been said to show the folly 
and danger of the scheme. It is a most silly, 
and, at the same time, a most woful perversion 
of a gospel ordinance. It is as clear as the light 
of heaven, that baptism was not appointed to pro- 
cure the remission of sins ; that it was intended 
to be the mere sign of that influence that en- 
lightens, and renews, and purifies the soul, and 
of that blood which cancels human guilt. There- 
fore the prominent and urgent inculcation of the 
indispensability of baptism to forgiveness of sin, 
and the administration of the ordinance with a 
view to that effect, is practising ruinous decep- 
tion, and incurring the guilt of the blood of lost 
souls! It is changing the sign into the sub- 
stance — excluding the atonement^ and substitut- 
ing icater ! It is manifestly not Christian baptism, 
but the deification of that ordinance ! It is 
neither administered nor received with the true 
intent of Christian baptism, and is therefore 
something essentially different. To regard it as 
Christian baptism, is to become accessory to a 
most delusive and destructive heresy. Were it 
open and avowed deism, the danger would be 
less. The fact that it has something of the ex- 
ternal semblance of Christianity, arms it with 
the power of a deeper and a more insidious de- 
ception, and of a more extensive and frightful 
destruction ! Is it not too bad to despoil the 
soul of heaven by the very symbols of Christie 



ESSAYS ON BAPTISM. 31 

anity! It is extracting death from life itself! — 
It is turning the instruments of grace into the 
implements of destruction ! Is it then consist- 
ent or allowable that such a heresy be counte- 
nanced by the ministers of the Christian reli- 
gion ! But to admit their baptismal regeneration 
to be Christian baptism, is to lengthen the cords, 
and strengthen the stakes of this destructive 
heresy. 



32 ESSAYS ON BAPTISM. 



EEPENTMCE, r.\ITH, AND BAPHSM. 



ESSAY V. 

I HAVE a few more remarks on the relative 
importance of REPE.\TA^■CE, Faith, and Bap- 
tism. 

If baptism is merely a ceremony of religion — 
an external and visible sign of something inter- 
nal and invisible — it may be asked, how can the 
administration or the reception of that ordinance 
be attended with such danger, even if the views and 
intentions be mistaken and unscriptural ? It may 
be said, that to go down into the water, and to 
come up out of the water, is a small matter ; 
and that even to be plunged under the water 
cannot be very harmful. It is readily admitted 
that all this is, in itself considered, a small and 
harmless matter. But it is the intention, that 
gives character to the action. To present a little 
incense before a block of wood, or of marble, is 
a small matter in itself; and yet in its results it 
may be vast as immensity, and endless as eter- 
nity ! In the purpose of the actor it may be the 
heart's reliance on an idol, and the renunciation 



ESSAYS ON BAPTISM. 



33 



of Jesus Christ, and of Calvary's expiatory sacri- 
fice! 

In like manner to administer or receive bap- 
tism for the remission of sins, is to rely on that 
ordinance for pardon and salvation. It is im- 
material, what is substituted in the room of Jesus 
Christ and of his atonement. It may be prayer, 
or tears, or penance, or alms-deeds, or baptism, 
or the eucharist. Whatever the heart reposes 
on in hope of eternal life becomes its saviour. 
It was on the ground of this unquestionable 
principle, that the apostle Paul said with so 
much earnestness and emphasis to the Galatians, 
** Behold, I Paul, say unto you, that if ye be 
circumcised, Christ shall profit you nothing." 
Circumcision in itself was not wrong, for it was 
an ordinance that God himself had appointed. 
But the Jews had perverted its intention. They 
regarded it as necessary to salvation. They prac- 
tised it with this intention. This became their 
heart's reliance for acceptance in the sight of 
God. They thus rejected Jesus Christ ; conse- 
quently could derive no advantage from his 
atonement. They were guilty of converting 
an ordinance of the church into an idol. To 
depend on circumsision for salvation is just as 
foolish and as wicked, as to depend on a block 
of marble. The same may be said of baptism, 
or the Lord's Supper. In the sight of God they 
are idolaters, who depend on either for the re- 
mission of sins, or for salvation in whole or in 
part. It is a virtual rejection of Christ, and 
renunciation of the scheme of salvation, that is 



34 ESSAYS ON BAPTISM. 

revealed in the gospel. We are there plainly 
taught, that '* the blood of Christ cleanseth from 
all sin.'^ Therefore to administer or receive 
baptism for the remission of sins, is to contradict 
this inspired declaration, and to trust in water 
for salvation. May we not then feel assured, 
that if the sainted Paul were aorain commission- 
ed to preach the everlasting gospel, he would 
earnestly and solemnly aver to those, who ad- 
minister and receive the ordinance of baptism 
as necessary to salvation, and as intended for the 
remission of sins, — " Behold, I Paul, say unto 
you, that if ye be baptized, Christ shall profit 
you nothing?" 

In view of the thoughts suggested in the pre- 
ceding essays, would it not be well for immer- 
sionists of every class to inquire, whether they 
are not in danger of laying too much stress on 
a mere ceremony of religion. They seem to 
practise on the supposition, that if a little water 
be good, much must be better. If it is suitable 
to apply water to the body at all, it is safest to 
make a universal application. And is it not the 
practice with such, when administering this ordi- 
nance, if any part of the body should unfortu- 
nately not be immersed, to perform the operation 
again, or to be specially careful to have the 
whole body under the water ? Now, what does 
this imply ? What harm would result from a 
partial application of the water, if the water itself 
is not purifying? If the water be purifying, then 
it ought with care to be applied to every part of 
the body. In that case the purification would be 



ESSAYS ON BAPTISM. 35 

universal and effectual. But it would be the 
purification of the body only. If man has an 
immortal spirit, and if that spirit be depraved, 
there is need of an inward purifying influence. 
But if the Spirit of God exerts that influence on 
the soul, and the baptismal water is merely the 
sign of the Spirit's influence, then the water 
should be applied, as the Spirit's influence is said 
to be applied. 

But we all know, that spiritual baptism is not 
effected by immersion. Why, then, immerse the 
whole body in the water? What does this im- 
mersion mean ? Surely not the burial, that is 
spoken of by the apostle Paul in Rom. vi. 3 — 6, 
and Col. ii. 11, 12. That is spiritual baptism 
manifestly. It results in the crucifixion of the 
old man — in the destruction of the body of sin. 
What is buried 1 Surely not the living man, 
for this is burial into death ! It is the dead body, 
that is buried. But in this case it is the body of 
sin, or the old man, that is put to death. And in 
Col. ii. 11, 12, the baptism is explained by " the 
circumcision made without hands." It must be 
a baptism made without hands. Moreover, the 
meaning of the term burial, is the disposal of a 
dead body in any way ; either by interring — by 
burning — by embalming — or by any other me- 
thod. What, then, I ask, is meant by baptismal 
immersion? It cannot fitly represent the influ- 
ence of the Holy Spirit — for that influence is 
poured out, or shed forth, or falls upon the soul 
Is there not a lurking thought, that the water 
itself has a cleansing efficacy? And is there 



36 ESSAYS ON BAPTISM. 



not danger of the soul leaning upon the water 
in the hope of eternal life ? Should not this be 
carefully guarded against ? But can this be easily 
done, while there in such stress laid on the ordi- 
nance, and especially on the mode of its adminis- 
tration ? 



1 



ESSAYS ON BAPTISM. 37 



JOHN^S BAPTISM. 



^SSAY VI. 

John was a distinguished character, whether 
we view him as the subject of interesting pro- 
phecy — as an eminent saint living in communion 
with Heaven — or as filling the most important 
and dignified office that was ever filled by a mere 
man. He was the connecting link between the 
Old and New Testament dispensations. He was 
commissioned to herald the advent of the pro- 
mised Messiah. He was the index-finger^ point- 
ing the Jewish nation to ** the Lamb of God, that 
taketh away the sin of the world." The eulogium 
passed by the truthful Jesus on this illustrious 
character, cannot be heightened. — " Verily I say 
unto you, among them that are born of women, 
there hath not risen a greater than John the 
Baptist." More than this cannot be affirmed of 
a mere man in his earthly estate ; — however true 
it may be (and certainly is) that the lowest place 
in heaven is higher and more dignified. 

To the question — " The Baptism of John-— 
was it from heaven, or of men?" but one answer 
4 



3S ESSAYS OX BAPTISM. 

can in truth be given. John was no impostor — 
no fanatic — no self-inspired prophet — no self- 
commissioned herald. He was doubtless the 
promised Elijah of the prophet Malachi. He 
came in the spirit and power of Elijah. He 
was sent by the same authority, and inspired by 
the same Spirit. He appears also to have been 
of the same intellectual, physical, and moral 
character. It was certainly in pursuance of di- 
vine instruction that he taught and baptized. 
But he did not, most unquestionably, administer 
what is properly called — Christian Baptism. — 
John's ministry was intended to accomplish a 
two-fold purpose: — to prepare the way of the 
Lord by turning the mind of the Jewish nation 
from sin to the Messiah — and then to make a 
public manifestation of the Messiah to that na- 
tion. Hence he claimed in accordance with 
preceding prophecy to be — '' The voice of one 
crying in the wilderness — Prepare ye the way of 
the Lord, make his paths straight." And, speak- 
ing of the Messiah, he says — " 1 knew him not, 
but that he should be made manifest unto Is- 
rael, therefore am I come, baptizing with water." 
The burden of John's preaching was — " Repent, 
for tlie kingdom of heaven is at hand." Repent- 
ance implies undissembled sorrow for sin, and 
true reformation of life. A profession of repent- 
ance was to precede baptism, which is the em- 
blem of true internal reformation. John's bap- 
tism was therefore called — ''The baptism of re- 
PENTAXPE." And as God has graciously con- 
nected the remission of sins with repentance, it 



ESSAYS ON BAPTISM. 39 

was called — "The baptism of repentance for 
the remission of sins." 

It was not John's ordinary baptism that Christ 
received ; for he had no sins to be remitted, 
and he was incapable of repentance by reason 
of the fact, that he had never sinned. How, then, 
could he receive the baptism of repentance for 
the remission of sins ? 

John, though he was personally unacquainted 
with Christ, yet was well aware of the spotless 
purity of the Messiah's character. Hence his 
manifest embarrassment when Jesus came to him 
for baptism. But the whole transaction is plain 
and intelligible when we consider that John was 
a Jewish priest, and that Jesus came to him in 
that character, and sought by his hands to be set 
apart by baptism to the priestly office, according 
to the established law of initiation into that of^ 
fice. Christ was now of legal age — being about 
thirty years old — and he could not legally enter 
on his public ministry without being consecrated 
by one who had authority. He did not come " to 
destroy the law, but to fuljilP Hence his reply 
to John's hesitancy to administer the ordinance 
— " Suffer it to be so now, for thus it becometh 
us to fulfil all righteousness." This language 
has a manifest reference to some established or- 
dinance of heaven. The act of obedience could 
not be anticipative, but must have been retro- 
spective; but, if retrospective, to what law had 
it respect? Surely not to the law of Christian 
Baptism, for that ordinance had not yet been ap- 
pointed. Nor was it appointed till after the re- 



40 ESSAYS ON BAPTISM. 

surrection of Christ, as appears from his com- 
mission to the apostles, contained in Matt, xxviii. 
19, and as will also appear from some conside- 
rations, to be presented hereafter. 

It can be plainly and easily shown, that Christ 
was not baptized to set an example^ however 
common the opinion to the contrary may be. 

1. Christ was baptized, after all the people 
had received that ordinance. Matt. iii. 5, 6, 13. 
" Then went out to him Jerusalem, and all Ju- 
dea, and all the region round about Jordan, and 
were baptized of hnn in Jordan, confessing their 
sins. Then cometh Jesus from Galilee to Jor- 
dan unto John to be baptized of him.'' The 
testimony of Mark is to the same effect. The 
evangelist Luke states — " Now when all the peo- 
ple were baptized, it came to pass that Jesus also 
being baptized, and praying, the heaven was 
opened.'' Now if Jesus had intended his recep- 
tion of that ordinance for an example to others, 
would he not have been the first to receive it! 
It might be said with some plausibility, that 
Christ intended his conduct on that occasion to 
be approbative, and confirmatory of the conduct 
of the multitudes that attended John's ministry, 
and received his baptism. But an example to 
them it could not be. May it not, it may how- 
ever be asked, have been intended as an example 
to his disciples to influence their conduct there- 
after] That this could not have been the design 
will appear from the considerations following. 

2. Christ was not baptized with Christian bap- 
tism — because he would in that case have been 



11 



ESSAYS ON BAPTISM. 41 

baptized in his own name, as well as in that of 
the Father and of the Spirit. But is not this 
supposition manifestly absurd? Is not the re- 
ception of baptism in the name of any one — a 
practical profession of subjection to his autho- 
rity? But is it not absurd for any one to pro- 
fess subjection to his own authority ? 

3. Adults are required to repent of their sins 
before receiving the ordinance of baptism. But 
Christ was incapable of repentance, inasmuch 
as he had never sinned. How then could he in 
the reception of this ordinance set an example? 
Could he by possibility receive the ordinance 
with the view and feelings required of his dis- 
ciples? And if not — would not the example be 
utterly defective? 

4. Adults are required, before baptism, to re- 
ceive the Lord Jesus Christ by faith, and trust 
in him for salvation. But could Christ in this 
particular set an example for his followers? 
What! receive himself, and rest on himself for 
salvation! A holy Saviour, trusting in himself 
for salvation! Surely this sentiment will not be 
advocated. It follows, then, that Christ was not 
baptized to set an example to his followers — for 

he could not possibly receive that ordinance, as ^ 

he requires his followers to receive it. i 

5. Christ was not baptized to set an example, 
for Christian baptism had not yet been instituted. 
There can be no propriety in calling that Chris- 
tian baptism, which was not instituted by Christ 
himself. But Christ did not enter on his minis- 
try till after his baptism. Is it not absurd to 

4* 



42 ESSAYS ON BAPTISM. 

suppose that Christ was inducted into his public 
ministry by an ordinance of his own appoint- 
ment? Is not the appointing of ordinances a 
part of his ministry? How then could Christian 
baptism be appointed before Christ was inducted 
into his ministry ? Nothing is more manifest 
than the fact, that John did not, and could not, 
administer Christian baptism. 

1st. John did not receive his ordinance from 
Christy but from the Father, John i. 33. '*And 
I knew him not, but he that sent me to baptize 
with water, the same said unto me, Upon whom 
thou shalt see the Spirit descending and remain- 
ing on him, the same is he which baptizeth with 
the Holy Ghost." With what propriety, then, 
could his be called Christian baptism? 

2d. The fact that John's baptism was intended 
to prepare the way for Christ to enter on his min- 
istry, is conclusive evidence that Christ did not 
appoint it ; — for the appointing of gospel ordi- 
nances, as has already been remarked, w-as a part 
of the business of his public ministry. 

3d. John's baptism was not administered in 
the name of the Trinity, for some of his disciples 
had not heard of the name, or the existence of the 
Holy Ghost. Acts xix. 1-4. But it is essential 
to Christian baptism that it be administered in 
the name of the Trinity. 

4th. John's was not Christian baptism, because 
some of his disciples were rebaptized with Chris- 
tian baptism. Acts xix. 5. Would it not be so- 
lemn trifling for an inspired apostle to administer 
Christian baptism to one who had already re- 



ESSAYS ON BAPTISM. 43 

ceived that ordinance? And is it not manifest 
that the apostle Paul, on the occasion referred 
to, intended to discriminate between John's bap- 
tism and the baptism of Christ? 

5th. John was imprisoned, and beheaded, be- 
fore the Christian dispensation was introduced. 

Having prepared the way for Christ, and in- 
troduced him into his ministry, he lost his head, 
and went up the shining way to receive a mar- 
tyr's crown! 

But the Mosaic ritual was in force till Christ 
offered himself on the brow of Calvary as the 
great atoning sacrifice — of which all the sacri- 
fices which had before been offered were but the 
types and shadows. But could di gospel ordinance 
be in force before the introduction of the gospel 
dispensation I 

If the preceding remarks be correct, the fol- 
lowing points are established. 

1st. Jesus Christ did not receive John's ordi- 
nary baptism, called — ^" The baptism of repent- 
ance for the remission of sins." 

2d. Jesus Christ was not baptized to set his 
followers an example — it being impossible in the 
nature of the case, that he should have been 
baptized with the motives and exercises of heart 
which are required of his followers. 

3d. The baptism administered by John was 
not the Christian Baptism, 



44 ESSAYS OX HAPTISM. 



THE MODE OF JOHN^S BAPTISM. 



ESSAY vir. 

As an ordinance cannot be administered be- 
fore it is instituted, it is manifest, that John did 
not administer Christian baptism. But, it^ his 
was not Christian baptism, then the inodc of its 
administration will not decide that of Christian 
baptism. Yet, inasmuch as baptism of every 
kind is an external purification, and indicative 
of that, which is internal ; it may be thought, 
that the mode of administration is one and the 
same. In this view of the case it may not be 
unimportant to ascertain hoir John administered 
his baptism. It is by many taken for granted, 
that John did certainly baptize by immersion ; 
and they may, perhaps, be not a little surprised, 
if this position is called in question. 

" What ! Does not the evangelist Matthew in- 
form us, that Jerusalem, Judea, and the region 
about Jordan, were baptized of John t;i Jordan ? 
Does he not further stale, that Jesus, when he 
was baptized, * went up straightway out of the 
water ?^ Does not the testimony of Mark per- 
fectly coincide with that of Matthew? And 



ESSAYS ON BAPTISM. 40 

does not John the Evangelist also say, that John 
the Baptist was baptizing in Enon, near to Sa- 
lim, because there was much water there? Would 
any one, then, be so reckless and presumptuous, 
as to suppose, that John, who was even called 
emphatically, 'The Baptist,' did not adminis- 
ter his ordinance by immersion!'' But — after all 
this confidence of opinion and of assertion — 
perhaps, on careful investigation, it may appear, 
that John neither did, nor could, administer his 
baptism by immersion. 

1. The whole period of John's ministry was 
not long enough for him to have immersed the 
vast multitudes, that attended his ministry, and 
received his baptism. John the Baptist was six 
months older than the man Christ Jesus. This is 
evident from the account given in the first chap- 
ter of the gospel by Luke. It is very probable, 
that John entered on his ministry at the age of 
thirty, as this was the common age for the com- 
mencement of the ministry of Jewish priests, 
as it was certainly the age of Christ, when he 
entered on his public ministry. — Luke iii. 23. 
If this view be correct, then John was engaged 
in his ministry only six months before the bap- 
tism of Jesus Christ. The accounts given by 
the several evangelists clearly show, that no con- 
siderable length of time could have elapsed, after 
John commenced the administration of his ordi- 
nance, till Christ came to be baptized of him. 
There is nothing in the whole history, calculated 
to make the impression, that John had entered 
on his ministry before the accustomed age. But, 



46 ESSAYS ON BAPTISM. 



the whole of this short period, from the com 
mencement of his ministry till the baptism 
Christ, was not spent exclusively in administer- 
ing the ordinance of baptism. Some considera- 
ble portion must have been spent in the work 
of enlightening the public mind, and amending 
the public morals, so as to prepare the way for 
the advantageous administration of the ordinance. 
Consider, then, the shortness of the whole period 
of John's ministry, and the multitudes, that were 
baptized by him, and it will be very manifest, 
that immersion could not have been practised. 
The language of the sacred historians is very 
strong and comprehensive. Matthew says — 
*' Then went out to him Jerusalem and all Judea, 
and all the region round about Jordan, and were 
baptized of him in Jordan." Mark says — "And 
there went out unto him all the land of Judea, 
and they of Jerusalem, and were all baptized of 
him in the river Jordan." Luke says — " When 
all the people were baptized." Jerusalem was 
a large and populous city. Judea was densely 
populated. As many as three millions often 
attended the Passover. About two millions and 
a half, according to Josephus, perished at Je- 
rusalem during the siege of that city, and at the 
time of its destruction. After making all reason- 
able deduction for foreigners, that might have 
attended the festivals at Jerusalem, still it must 
be admitted, that a very considerable body of that 
nation attended the ministry, and received the 
baptism of John. Then, did he immerse them? 
Did he baptize them singly ^ even by the most 



m- l| 
of |i 



ESSAYS ON BAPTISM. 47 

expeditious mode of baptism ? Impossible ! He 
must have baptized them in some way, as Moses 
did the people of Israel on an occasion of great 
interest : " And he took the book of the cove- 
nant, and read in the audience of the people; 
and they said, all, that the Lord hath said, will 
we do, and be obedient. And Moses look the 
blood, and sprinkled it on the people, and said, 
Behold the blood of the covenant, which the 
Lord hath made with you concerning all these 
words. — Ex. xxiv. 7, 8. John's ministry termi- 
nated shortly after the baptism of Christ. The 
next day after this event — " John stood and two 
of his disciples, and looking upon Jesus as he 
walked, he saith, Behold the Lamb of God ! and 
the two disciples heard him speak, and they fol- 
lowed Jesus.'' The only further account we 
have of John's ministry is in Enon near to Sa- 
lim just before his imprisonment. — John iii. 23, 
24. From Matthew and Mark it appears, that 
the forty days' temptation in the wilderness en- 
sued immediately after the Saviour's baptism ; 
and that John's imprisonment took place soon 
after.— Matt. iv. 1-12; Mark i. 9-14. 

2. John did not administer his baptism by im- 
mersion, for he baptized ^vith water. — Acts i. 5. 
" For John truly baptized with water, but ye 
shall be baptized with the Holy Ghost not many 
days hence." This is the testimony of Jesus 
Christ, who received the ordinance at his hands. 
This text cannot be translated " in water ^^ for 
there is no preposition used to justify such a 
translation ; and even if there were, it would 



48 ESSAYS ON BAPTISM. 

not be thereby justified, because John's baptism 
is spoken of in contrast with the baptism of the 
Holy Ghost. It is true, that the preposition is 
used in this latter case. But it is manifestly 
absurd to render the text, ** Ye shall be baptized 
in the Holy Ghosf^ — for this would contradict 
all the inspired accounts of the impartation of 
the influences of the Holy Spirit. The subject 
of spiritual baptism never rises above the Holy 
Spirit so as to be immersed into his influences ; 
but these sacred influences always come upon 
the soul. Now if it would be absurd to render the 
above text, " in the Holy Ghost," although the pre- 
position en, is used in the Greek text; how 
much more objectionable must it it be to render 
the text, '* in water," when there is no preposi- 
tion in the Greek text? The term, that is here 
translated icater, is in the dative case, and is 
w^hat grammarians call, the dative of the instru- 
ment. It is therefore manifest, that John in bap- 
tizing applied the water in some way to his 
disciples ; consequently he did not immerse them 
in it. To immerse is most unquestionably to 
apply the subject to the water ; but John applied 
the water to the subject. How else could he 
baptize with water ? Could it, therefore, be 
proved a thousand times, that John baptized in 
Jordan, it would not follow, that he administered 
his ordinance by immersion. John's baptism, 
and all the baptisms observed by the Jews, were 
purification ordinances, and of an emblematic 
character ; and these were all practised by 
sprinkling or pouring the water, or the blood (as 



ESSAYS ON BAPTISM. 49 

the case mignt be) on the subject. Let the reader 
that doubts the truth of this remark, consult the 
Mosaic ritual. Or, if that should require more 
attention, than he has leisure or inclination to 
give to this subject, let him consult a short and 
inspired account, which he may find in the 9th 
chapter of Paul's Epistle to the Hebrews. 

3. But may it it not be demonstrated, not only, 
that John did not administer his baptism by im- 
mersion, but that he did not baptize in the river 
Jordan ? The inspired history of this transaction 
must unquestionably be true. It v^^ould be im- 
pious to doubt it. In all true history there must 
also be harmony between the different parts; 
though there may be apparent discrepancy. Now 
what is really the testimony of the inspired evan- 
gelists ? Matthew says, (as our translation reads,) 
that John baptized in Jordan. Mark says, that 
he baptized in the river of Jordan. But John 
says, that he baptized beyond Jordan : — " These 
things were done in Bethabara beyond Jordan, 
where John was baptizing." — John i. 28. Again, 
"Therefore they sought again to take him; but 
he escaped out of their hand and went away 
again 6e7/07iJ Jordan into the place where John 
at first baptized, and there he abode." John x. 
39, 40. It is indisputably certain, that these 
three evangelists are speaking in reference to 
the same transactions, and that there can be no 
real discrepancy in their statements. How, then, 
is this apparent discrepancy to be reconciled?-— 
There is one very easv method, and, as far as is 
' 5 



50 ESSAYS ON BAPTISM. 

known to the writer, it is the only method. The 
Greek preposition, en, is used with considerable 
latitude of signification. It often means within 
a place; but it is also used to denote at a 
place, or near to a place. Every person, who is 
acquainted with the Greek language, knows this 
to be true. Even our English preposition, zw, 
has some latitude of signification. But the pre- 
position, beyond, and the word answering to it in 
the Greek, is very definite. It never means with-' 
in a place, nor can it be so used. John x. 40 
furnishes us with two unanswerable arguments 
in proof, that John did not baptize in the river 
Jordan, It is there affirmed, that Jesus went 
into the place where John at first baptized. But, 
to get into that place, he went beyond Jordan. 
Where then did John baptize? " Beyond Jor- 
dan." What is the meaning of the term beyond? 
is it not, on the other side? But if it be on the 
other side of the river, it cannot be in the river. 
But where did Christ abide? Certainly in the 
place where John at first baptized. But surely 
he did not abide in the stream ! I urge this point 
the more strenuously by reason of the pertina- 
city, with which immersionists contend, that this 
illustrious Baptist immersed his disciples in the 
river Jordan, and that Christians are bound to 
follow the example of Jesus in Jordan^ s rolling 
waves ! According to the testimony of John 
the evangelist, it was not in the " rolling waves 
of Jordan," but on the other side of that noted 
stream, that the harbinger of Jesus Christ ad- 



ESSAYS ON BAPTISM. 51 

ministered his baptism. Now I ask any candid 
sensible man, how the testimony of John can be 
reconciled with that of Matthew and Mark in 
any way, but the one I have proposed? In this 
way it may be fairly and easily done. But it is 
exceedingly doubtful, whether it can be done, 
even forcibly J in any other. The translation of 
John's gospel in the passages referred to, cannot 
be altered. But the Greek text of Matthew and 
Mark may be fairly and correctly translated, 
so as to agree with the testimony of John. Let 
the reader pause, and look at this matter fairly 
and critically, that he may feel the force of the 
preceding statements. 

According to this slight amendment of the 
translation (an amendment, too, that is in perfect 
agreement with the Greek text) the testimony of 
these evangelists is beautifully coincident. Mat- 
thew says, " Then went out to him Jerusalem, 
and all Judea, and all the region round about 
Jordan, and were baptized of him at (or near 
to) Jordan.'* Mark says, *' And there went out 
unto him all the land of Judea, and they of Je- 
rusalem, and were baptized of him at (or near 
to) the river of Jordan." John says, " These 
things were done in Bethabara beyond Jordan, 
where John was baptizing ;" and '^ He went 
away again beyond Jordan into the place, where 
John at first baptized, and there he abode." 

Must it not, then, be granted, that the weight 
of evidence is decidedly against the idea, that 
John administered his ordinance in the river Jor- 
dan ? If so; as far as the river Jordan is 



52 



ESSAYS ON BAPTISM. 



concerned, there is no evidence in favour of im- 
mersion. But it may be asked — Do not Mat- 
thew and Mark both affirm, that Jesus, when he 
was baptized, *^ came up straightway out of the 
water?'' In the next essay I will consider this 
objection. 



ESSAYS ON BAPTISM, 53 



THE MODE OE JOHN'S BAPTISM. 



' And Jesus, when he was baptized, went up straightway 
out of the water, — Matt. iii. 16. 



ESSAY VIII. 

It may be asked — how could Christ go up 
out of the water, without having been in the 
water, and how could he have been in the water, 
if John did not baptize in the river Jordan? In 
the preceding essay an attempt was made to 
prove that John did not administer his baptism 
in the river, but near to it. How is this appa- 
rent discrepancy to be reconciled? That the dis- 
crepancy is merely apparent is manifest, for it 
is to be found only in our translation — but not 
in the Greek text. Every person knows, or 
ought to know, that the Greek text is the lan- 
guage of inspiration. If a translation be cor- 
rect, the sentiments are inspired, but the words 
are not. The literal rendering of the above text 
is — *^ Jesus, when he was baptized, went up 
straightway from the water." 

In the Greek Testament where the inspired 
writers intend to express motion either into a 
5* 



54 ESSAYS ON BAPTISM. 

place or out of a place ^ they use a preposition 
both before the verb of motion , and the noun, de- 
noting the place, into which, or out of which the 
motion is performed; — and these prepositions, if 
not the same, are of the same import. But where 
they intend to express motion merely to a place, 
or from a place, there is only one preposition 
used, and that is before the noun. When they 
intend to express motion upward, or downward 
from a place, or to a place, there is a preposition 
used before the verb as well as before the noun. 
But in this case the prepositions are not the 
same, nor are they of similar import — for the 
preposition, that is here used before the verb, 
expresses the idea of vpicard or downward, as 
the case may be. There is perhaps no rule in 
any language of more general application than 
this. I have at different times carefully exam- 
ined the Greek Testament from first to last, in 
order to test the correctness of this rule, and 
from every subsequent examination I have felt 
an increased conviction of the beauty of this 
grammatical rule, and of its astonishing univer- 
sality. I am persuaded that there is not a fair 
exception to this rule in the New Testament — 
except in perhaps some two or three passages, 
where motion out of a place is expressed by the 
appropriate preposition before the verb only, it 
being omitted before the noun. 

The preposition eis, is commonly used in ex- 
pressing motion merely to a place; — but in ex- 
pressing motion into a place, this preposition is 
doubled, or another of similar import is used. 



ESSAYS ON BAPTISM. 55 

In expressing moUon from a place, ek, ex, or apo, 
is used before the noun ; — but, when motion 
out of a place is intended to be expressed, this 
preposition is doubled, being used before the 
verb as well as before the noun. In expressing 
motion downward to a place, Jcata is generally 
used before the verb, and eis before the noun. 
In expressing motion upward from a place, ana 
is commonly used before the verb, and ex or apo 
before the noun, The correctness of these re- 
marks can be easily tested by an examination 
of the Greek Testament. On a careful exami- 
nation I have observed upwards of one hundred 
and eighty passages in the Greek Testament, 
where it was clearly the design of the writer 
to express motion into a place ; and in all these 
places the preposition is doubled, according to 
the grammatical rule above stated. T have ob- 
served about one hundred and seventeen exam- 
ples of motion out of a place, where the same 
rule is observed with astonishing exactitude. — 
About two hundred and thirty passages may be 
found of motion merely to a place, and about 
ninety-five of motion from a place, where the 
same regard is paid to this admirable grammati- 
cal rule. In Mark vii. 15-23, in the brief space 
of nine verses, we have five examples of motion 
into a place, and four examples of motion out of 
a place, which most beautifully and forcibly illus- 
trate this rule. In John xx. 3-8, the short space 
of six verses, we have three examples of motion 
to a place, namely, to the sepulchre of Jesus, and 
three examples of motion into the sepulchre, af- 



56 ESSAYS ON BAPTISM. 

fording a beautiful illustration of this universal 
grammatical rule. The preposition, eis, is used 
before the noun in all these six cases; but it is 
used before the verb of motion in only three of 
the cases, where it was manifestly the design of 
the writer to express motion into the sepulchre. 
In Mark v. 38, 39, we find one example of mo- 
tion to a place, and also one example of motion 
into the same place. Here, as in the other in- 
stance, the same grammatical rule is observed. 
In John xviii. 28, we again find an example of 
each kind. In Acts iii. 1-8, we have an exam- 
ple of motion upward to the temple, where the 
preposition, ana, is used before the verb, and eis 
Ijefore the noun. We have in the same passage 
as many as three examples of motion into the 
temple, where eis is used both before the verb 
and the noun. In Luke ii. 4, there is an exam- 
ple of motion upioard from a place, where the 
same verb and the same preposition are used, as 
in Matthew iii. 16, to express the motion of Je- 
sus in going up from the river Jordan. In Acts 
xiii. 31, and xxv. 1, and also in Rev. vii. 2, simi- 
lar examples may be found, where the intention 
of the writer must have been to express upward 
moixon from a place, and not out of h place. 

As far as I have examined the Septuagint, I 
find the same rule to be scrupulously observed. 
As examples of motion into^a place, the follow- 
ing texts may be consulted : — Gen. vii. 7-16, and 
xii. 11, 14, 15, and xix. 3. Ex. xii. 23, and 
xiv. 23. Josh. ii. 1, 3, and iii. 15. The ex- 
amples in Ex. xiv. 22, 23, and in Josh. iii. 15, 



ESSAYS ON BAPTISM. 57 

are worthy of special attention. In Ex. xiv. 
22, 23, an account is given of the Israelites and 
the pursuing Egyptians going into the Red Sea. 
In each case the preposition, eis, is used both 
before the verb of motion and the noun. In Josh, 
iii. 15, an account is given of the Israelites 
going into that ever memorable river — Jordan. 
Here eis is used before the verb of motion, and 
epi before the noun. In Gen. ii. 16, and xvii. 
22, and also in Josh. iv. 19, we may find examples 
of motion upivard from a place. These passages 
are worthy of special notice. In Gen ii. 6, it is 
^aid — " There went up a mist from the earth." 
In this text ana is used before the verb, and eh 
before the noun ; the same verb and preposition 
that are used in Acts viii. 39, to express the 
action of Philip and the Eunuch in coming up 
from the water. In Gen. xvii. 22, it is said— 
"And God went up from Abraham." Here the 
verb and the preposition are the same that are 
used in Matt. iii. 16, to express the motion of 
Jesus in going up from the Jordan. In Josh. 
iv. 19, there is the same verb and the same pre- 
positions that are used in Acts viii. 39, in the 
case of Philip and the eunuch. But it is certain 
that motion out of a place is not intended to be 
expressed here, for the people had already crossed 
the Jordan ; and the idea intended to be con- 
veyed manifestly is — that of motion up the bank 
of Jordan. If not — why were not the same verb 
and prepositions used that were employed just 
before in verses 16, 17, and 18, as often as three 
times to express the motion of the priests in 



58 ESSAYS ON BAPTISM. 

going up out of the same river? These are fair 
examples of motion out of a place, and in each 
of these texts the preposition, eh, is used both 
before the verb of motion and the noun. Other 
examples of motion out of a place may be found 
in Gen. viii. 10, 18, 19, and xii. 1, 4, and Dan. 
iii. 6. In all these places that beautiful and 
expressive rule of the Greek language is care- 
fully observed. 

We have now produced examples both from 
the Septuagint and from the New Testament, in 
which the same verb and prepositions are used 
as in Matt. iii. 16, and in Acts viii. 39, and 
where it was certainly the intention of the wri- 
ters to express motion, not out of a place, but 
iipicard from a plaee. It is perhaps impossible 
to produce one text in the New Testament, that 
is a fair exception to this remark. Let the 
reader consult the places referred to, and decide 
otherwise if he can. What proof is ihere, then, 
that Jesus, or Philip and the eunuch came up 
out of the water? But it may be said that Luke 
informs us that ** Philip and the eunuch went 
down into the water," and of course it was 
necessary for them to come up out of the water. 
In reply to this objection, permit me to say, 
that the text in Acts viii. 38, furnishes a fair 
example of motion doicnward to a place. In 
this text hata is used before the verb, and cis be- 
fore the noun. As far as this Greek text is con- 
cerned, there is no evidence whatever that Philip 
and the eunuch either went into the water or came 
out of the water. The literal, and critically 



ESSAYS ON BAPTISM. 59 

correct translation is — "They went down both 
to the water, both Philip and the eunuch; and 
he baptized him. And when they were come 
up from the water." Here then is motion down 
the bank to the stream, and motion from the 
stream up the bank again. More than this 
the inspired text does not express. Other ex- 
amples of motion downward to a place may be 
found in Luke x. 30, and xviii. 14. John ii. 12. 
Acts vii. 15, and xiv. 25, and xvi. 18, and xxv. 
6. In all these passages there is the same com- 
pound verb, and the same preposition. It may 
not be improper to remark, that it is impossi- 
ble to express motion from one country into 
another, from one city or town into another, or 
from one house into another, unless the houses or 
places be contiguous. The first motion must be to 
the place, — then the place may be entered, but cer- 
tainly not before. This will apply to country, city, 
house, or river. But there is one example of 
motion downward to a place, which cannot be 
misunderstood, or explained away. This is in 
Mark xiii, 15. — " And let him that is on the 
house top not go down into his house, neither 
enter therein to take any thing out of his house." 
Here we have the same verb and preposition as 
in the case of Philip and the eunuch ; and indeed 
in all the examples referred to, the verb and pre- 
position are the same. But in this text it is 
manifest that the first motion is not into the 
house— for that is expressed afterwards by an 
appropriate verb and preposition. Is it not im- 
possible for a man to enter a house when he is 



60 ESSAYS ON BAPTISM. 

already in it? Then evidently the first motion, 
intended in this direction, is from the house top 
down to the ground. The reader will observe, 
that this text is translated in the same way with 
the one respecting Philip and the eunuch — but 
evidently not with literal correctness. 

In concluding this essay, let us take a brief 
review of the points that have been established. 
We have seen, in the consideration of John's 
baptism, that it was not administered in the 
river Jordan, but on its border; for John the 
evangelist positively asserts that John baptized 
beyond Jordan; and with this the testimony of 
Matthew and Mark may fairly, and with strict 
grammatical propriety, be shown to agree. We 
have also seen that, according to a well estab- 
lished rule in the Greek language, it is manifest 
that Jesus, after his baptism, went up the bank 
of the river Jordan, and not out of the stream, 
as it appears in our translation. Indeed, how 
can this translation be reconciled w^ith the posi- 
tive assertion of the evangelist John? There is 
no evidence, therefore, that Jesus was in the river 
— much less that he was immersed. Nor is there 
any evidence that John immersed any one — but 
evidence to the contrary, for he baptized ivith 
water. Indeed, it is impossible, as has been 
shown, that he could have immersed the vast 
multitudes that attended his ministry, and re- 
ceived his baptism. His baptizing in Enon near 
to Salim is no evidence that he immersed. The 
crowds that attended his ministry would require a 
place of much water. Moreover, it may not be 



ESSAYS ON BAPTISM. 



61 



amiss to remark, that the expression '^mucli wa- 
ter^^ may denote a number of rivilets rather than a 
deep stream. Is not this idea in agreement with 
the expression of the Greek text ? Is it not also in 
agreement with the history of that country? But, 
be this as it may, it would be a matter of conve- 
nience to be near a full supply of water ; and, 
to suppose that it was used for the purpose of 
immersion, is altogether gratuitous. 



62 ESSAYS ON BAPTISM 



EXPOSITION OF 

Romans -vi. § — 6; and Colossians ii. 11; IS. 

'^ — Therefore we are buried with him by baptism into 
death ; that like as Christ was raised from the dead by the 
glory of the Father, even so we also should walk in new- 
ness' of life." 

'^ — Buried with him in baptism, wherein also ye are 
risen with him through the faith of the operation of God." 



ESSAY IX. 

These two portions of the word of God were 
both written by the same apostle, and they cer- 
tainly contain a striking unity of sentiment. The 
language is highly figurative, and beautifully in- 
structive. Allusion is made to three important 
periods in the history of man ; — his death — his 
burial — and his resurrection. In the spiritual 
world there is the death and burial of the old 
man, and the resurrection and life of the new 
man. Christian baptism denotes this all im- 
portant spiritual renovation. To effect this reno- 
vation is the office work of the Holy Spirit. But 
it is done in the name of Jesus Christ, and for 
his sake. — John xv. 26, and xvi. 14. The Holy 



ESSAYS ON BAPTISM. 63 

Spirit conceals himself, while he makes a saving 
manifestation of Christ to the soul. Jesus Christ 
is the most prominent object in the economy of 
grace. Hence, says the apostle, " Of him are 
ye in Christ Jesus, who of God is made unto us 
wisdom, and righteousness, and sanctification, 
and redemption." — 1 Cor. i. 30. Hence, too, the 
beautifully expressive language of the same 
apostle, " For as many of you as have been bap- 
tized into Christ, have put on Christ. — Gal. iii. 
27. 

Let us now give a careful attention to the 
meaning of the text. To be *' baptized into 
Christ," denotes entire subjection to his authority. 
It is to take upon us his name and his yolce. To 
be '* baptized into his death," is to become dead 
to sin. He died to condemn sin, and to open 
up a way of escape from it. The true believer 
enters into the design of his death, and becomes 
conformable to it by forsaking sin, and thus be- 
coming dead to it. To be ** buried with him by bap- 
tism into death," is to have the body of sin, the old 
man, which is crucified, removed from us, as a 
dead body is removed from sight by burial. Here, 
then, is a feeautiful train of thought — living to 
Christ — dying to sin — and being delivered from 
'* the body of death," or " the old man," that is 
crucified. In the natural world the man dies — 
is buried — and rises again. In the spiritual world 
it is the body of sin, that is put to death, and 
buried, or removed out of the way. This dead 
body is not expected to rise again, and survive 
the ruins of death. Here the analogy entirely 



64 ESSAYS OX BAPTISM. 

fails. In the natural world the resurrection body 
is raised out of the body that died. It is the 
same body, but gloriously changed. In the spi- 
ritual world the new man does not arise out of 
the old man. Here the body, that is crucified, 
and buried, does not rise and live again. Cer- 
tainly the trees of righteousness do not germi- 
nate, and grow from the dead plants of sin ! 
What ! can sin produce holiness? Is it sin itself, 
that is changed by the Spirit of God into holi- 
ness ? If not, then the body, that is put to death, 
and buried, is not expected to rise again. The 
new creature is nurtured and grows, not in the 
soil of nature, but in that of grace. 

If these remarks are just and correct, it fol- 
lows, that the baptism, here spoken of, is not 
water baptism, but the baptism of the Spirit. But 
if so, then these two passages have nothing to do 
in deciding the mode of water baptism. That 
the apostle is not alluding to water baptism is 
abundantly manifest from the following consider- 
ations : 

I. If allusion be made to water baptism in the 
text, in Rom. vi. 3 — 6, the allusion must be 
three-fold ; — '' Baptized into Christ," — '' Baptized 
into his death," — *^ Buried with him by baptism 
into death.'' 

But can the expression, — " Baptized into 
Christ," — mean water baptism ? What says the 
apostle Paul ? — " As many as have been baptized 
into Christ, have put on Christ J* Now to " put 
on Christ," is certainly to imbibe his Spirit, and 
bear his moral likeness. But is this, and water 



ESSAYS ON BAPTISM. 65 

baptism one, and the same thing? Is there no 
spirituality in religion? Is there nothing of the 
power of divine love? Is there nothing of the 
energy of a living faith ? Is it all outv^ard and 
visible and shadowy? And does this fit the soul 
for heaven? Is this the character of angels and 
ransomed spirits ? Is it the moral character of 
God ? All, except infidels, are prepared zealously 
to exclaim, no, no, utterly impossible! Well, 
then, to ^^ put on Christ ,'' is not the same as to 
receive water baptism. But if not; then to be 
** baptized into Christ," is not water baptism. 
But if this be not water baptism, then manifestly 
the apostle is not, in the text alluded to, dis- 
coursing of this kind of baptism. 

Can the expression, "Baptized into his death," 
mean water baptism? Christ died the death of 
the cross. What resemblance is there between 
water baptism and crucifixion? What resem- 
blance especially between immersion, and cruci- 
fixion? If Christ was baptized on the cross, it 
was with his own blood. His body must have 
been sprinkled with the blood, that issued from 
his head, his hands, and his side. But can this 
be the meaning of the expression? Does it not 
mean, that as Christ died on account of sin, and 
with the design to condemn it, and make atone- 
ment for it, so the sinner, who is enlightened 
and renewed, or baptized by the Holy Spirit, 
enters into the design of Christ's death, approves 
of his atonement, and relies on it, and dies unto 
sin ! 

But can the expression, " Buried with him 
6* 



66 ESSAYS ON BAPTISM. 

by baptism into death," mean water baptism? 
** Buried into death:" — into what kind of death? 
Surely not the death of the body I But it is the 
body, that is buried in baptism by immersion. 
If, in baptism, the living man is not buried in 
the water to the extinction of natural life, does 
it mean that this baptismal burial results in the 
death of the body of sin, the crucifixion of the 
old man ? It surely must mean either the death 
of the man, or the death of the body of sin. But 
is the destruction of the body of sin effected by 
water baptism? If so, it is baptismal regenera- 
tion with a witness! What is it, that is buried? 
Is it the living man ? Or is it the dead body ? 
If it is the living man, he is buried into death! 
But surely it is the dead body, that is buried. But 
what is that? Let the apostle answer : " Know- 
ing this, that our old man is crucified with him, 
that the body of sin might be destroyed." It is 
w^orthy of notice, that whatever the nature of this 
death and burial may be, it is continuous. '' We 
are buried with him by baptism into death." 
Here the burial into death, and walking in 
NEWNESS of life are consentaneous, and com- 
mensurate. This, then, is a mysterious, and a 
powerful baptism, not only in its inception, but 
also in its progress. 

There is another expression, used by the apos- 
tle in this connexion, of a similar import, that 
shows very clearly that he is not treating of 
water baptism. " For if we have been planted 
together in the likeness of his death, we shall be 
also in the likeness of his resurrection.^^ Can 



ESSAYS ON BAPTISM. 67 

this be water baptism? What! planted in the 
water ! planted, too, so as to resemble th^e cruci- 
fixion of Christ! planted, too, so as to remain, 
and grow till the morning of the resurrection! 
And shall all that have been planted in water ^ 
certainly rise to the resurrection of life ! for 
doubtless the planting and the resurrection are 
intimately and inseparably connected, and com- 
mensurate. 

To " be dead," is to be " freed from sin," for 
the apostle says, '* He that is dead is freed from 
•Bin." Therefore, this baptism into Christ — this 
baptism into his death — this burial with him 
by baptism into death — and this planting to- 
gether in the likeness of his death — all these 
expressions are figurative and spiritual, and de- 
note substantially the same thing — the renewal of 
man's moral nature, and his consequent death to 
sin. This needful and glorious reformation is 
accomplished by the power of the Holy Spirit, 
and the term baptism is used, because the bap- 
tismal water is the appointed symbol of his sacred 
influence. 

There is another thought in this connexion, 
that cannot have escaped the observation of the 
attentive reader, and that is, the intimate con- 
nexion between Christ and the subject op 
THIS baptism. Every expression that is used, 
shows this. " Baptized into Christ" — " Baptized 
into his death' ^ — ** Buried with him by baptism 
into death" — " Planted together in the likeness of 
his death — so also in the likeness of his resurrec- 
tion^' — "Our old man is crucified icith himJ^ 



6o ESSAYS ON BAPTISM. 

" If we be dead with Christ, we shall also live 
with him.'' Is this wondrous union effected by 
water baptism? Is it not most unquestionably 
of a moral and spiritual nature? Can it be a 
mere shadow — a mere type — a mere tangible 
symbol ? 

2. But that it is the baptism of the Spirit, that 
is here alluded to, and not that of water, is mani- 
fest, from the kindred text in Col. ii. 11, 12. — 
" In whom also ye are circumcised with the cir- 
cumcision, made without hands, in putting off the 
body of the sins of the flesh, by the circumcisioi* 
of Christ; buried with him in baptism, wherein 
also ye are risen with him through the faith of 
the operation of God." This circvmcision must 
be spiritual, for it is made without hands — it re- 
sults in putting off the body of the sins of the 
flesh — and it is the circumcision of Christ. This 
is doubtless *' the circumcision that is of the 
heart, in the Spirit, and not in the letter, whose 
praise is not of men, but of God.'' — Rom. ii.29. 
But if the circumcision is spiritual, so must also be 
the baptism, that is connected with it. To deny 
this, would be to violate every correct principle 
of interpretation. But there is another remark- 
able expression in the same connexion. What- 
ever kind of burial it may be, that is here men- 
tioned, it must be of the same nature with the 
resurrection that follows. Look at the language, 
" Buried with him in baptism, tvherein also ye 
are risen icifh him.'' But what is the nature of 
this resurrection, and how is it effected ! " By 
the faith of the operation of God." Here is a 



ESSAYS ON BAPTISM. 69 

divine agency employed, and here is a living and 
operative faith as its result. But is it by divine 
agency that the subject of water baptism is raised 
up out of the watery grave ? I trow not. I pre- 
sume that this resurrection is generally effected 
by the strength of the administrator's arm ! Con- 
sequently it cannot be water baptism, to which 
the apostle has reference in this text. If not, 
then the expression, " Buried with him in bap- 
tism," has nothing to do with the mode of ad- 
ministering this ordinance. Behold the beauty, 
and the inseparable connexion of the different 
parts of this text. Who are they that have risen 
with Christ by the faith of the operation of God? 
They that are ^* buried with him in baptism." 
But who are "buried with him in baptism?" 
They that are " circumcised with the circumci- 
sion made without hands, in putting off the body 
of the sins of the flesh by the circumcision of 
Christ." How beautifully do these texts corre- 
spond with another in this same epistle ! " If ye, 
then, be risen with Christ, seek those things 
which are above, where Christ sitteth on the 
right hand of God. Set your affection on things 
above, not on things on the earth. For ye are dead, 
and your life is hid with Christ in God. When 
Christ, who is our life, shall appear, then shall 
ye also appear with him in glory." — Col. iii. 
1—4. 

3. The correctness of the train of thought 
advanced above, will appear the more clearly, if 
we consider that the Greek verb thapto, to bury, 
denotes the disposal of a dead body in any man- 



70 ESSAYS ON BAPTISM. 

ner, according to the custom of the nation or 
the age. Some nations have disposed of the 
dead body by burning — others by embalming — 
others again by interring. But let the custom 
be what it may, thapto denotes the disposal of 
the dead body according to that custom. As, 
therefore, the custom among Jews, Romans, 
Egyptians, and other nations, is various; the 
word thapto cannot denote any settled and in- 
variable mode. It is known that the body of 
Jesus was embalmed, and deposited in a room, 
hewn in a rock. 

Now, consider, that it is not the living man, 
but the dead body of sin, that is buried, and that 
the term ** buried" merely expresses the removal 
and disposal of a dead body, without definitely 
specifying the method ; consider this, then tell 
me where is the ground in those texts to support 
the notion of baptism by immersion ? 

4. Water baptism was not appointed to repre- 
sent the death, burial, and resurrection of Christ. 
The Lord's Supper was appointed to represent 
his death, and the Christian Sabbath is a memo- 
rial of his resurrection. But water baptism was 
appointed to represent the work of the Holy 
Spirit. It is worthy of special consideration, 
that there are only two sacraments belonging to 
the New Testament — baptism, and the Lord's 
Supper. Now, we know that Christ appointed 
the eucharist as a memorial of his death. In this 
institution, the bread represents the body, and 
the wine represents the blood of our crucified 
Lord. Here, then, we have a full representation of 



ESSAYS ON BAPTISM. 71 

the atonement, the special work of Christ; and the 
Christian Sabbath is an emblem of his resurrec- 
tion. But what has been appointed to represent 
the work of the Holy Spirit, unless it be Christian 
baptism? The work of the Spirit is doubtless 
as needful and important as the work of Christ. 
It is this that renders the atonement available. 
It is this that applies the gospel remedy. The 
remedy is adequate and glorious. But the sin- 
ner rejects it. The death of Christ, and, indeed, 
his whole work, would have been utterly unavail- 
ing in the business of salvation, without the office 
work of the Holy Spirit. The work of the Spi- 
rit as truly formed a part of the divine counsel, 
and is as indispensable to the economy of grace, 
as the incarnation, or the atoning sacrifice of 
Jesus. And is there no gospel institution, no 
sacrament appointed to represent this work? 
Is the eucharist appointed to represent the death 
of Christ, and the Christian Sabbath, his resur- 
rection? But is there nothing appointed to 
represent the no less important work of the 
ever-blessed Spirit ? This may do for infidels, 
baptized or unbaptized, who do not believe in 
the work of the Holy Spirit. But it will not do 
for Christians, who have been born of the Spirit, 
and who are depending on his influences to fit 
them for heaven. But if baptism was appointed 
to represent the work of the Spirit, then, it surely 
could not have been appointed to symbolize the 
death, burial, and resurrection of Christ. What 
more can be needed to memorialize his death 
and resurrection, than the eucharist, and the 



73 ESSAYS ON BAPTISM. 

Christian Sabbath? As to the mere burial of 
Christ, that is not, strictly speaking, a part of his 
work. That belongs neither to his action nor 
to his passion. The atonement was complete, 
when he expired on the cross. He could as cer- 
tainly have risen from the dead without burial, 
as with it. The same body that was crucified, 
was resuscitated ; and this was not owing to the 
embalmment or the entombment, but to the pur- 
pose, and to the power of God. 

But, that water baptism was intended to sym- 
bolize the work of the Spirit, is evident, from the 
fact that water is in the Scriptures the emblem 
of the Spirit, and that the icork of the Spirit is 
called his baptism. But the baptism of the Spi- 
rit is performed by sprinkling, or pouring, and 
not by immersion. 

How comprehensive and significant are the 
two sacraments of the New Testament! They 
unitedly represent the whole undivided gospel 
remedy — the eucharist — the special work of 
Christ; and baptism — the special work of the 
Spirit. Hence, says the beloved disciple, " This 
is he that came by water and blood, even Jesus 
Christ; not by water only, but by water and 
blood.*' — 1 John v. 6. The blood makes atone- 
ment — the water is the emblem of purification 
by the Spirit> 



ESSAYS ON BAPTISM. 73 



BAPTISM AND IMMERSION NOT SYNONYMOUS. 



ESSAY X. 

Immersionists contend that baptism means 
immersion, and that the word ought to be thus 
translated, wherever it occurs. Hence the recent 
translation of the Bible by the Baptists, in which 
Ihey have strictly observed this rule. But is this 
Tiew correct? The meaning of the term baptism, 
when used to denote a Christian ordinance, must 
be ascertained from the New Testament. Do the 
writers of the New Testament mean immersion 
when they use the term, baptism? To ascertain 
this fairly, we must consider the circumstances, 
the occasion, and the allusions, when this term 
is used. 

1. Let us test this matter by the account that 
is given of John's baptism. I have already shown 
that it was utterly impossible for John to have 
immersed the vast multitude that he baptized 
during the short period of his ministry. But let 
us take another passing view of this matter. — 
The evangelist John says — " Jesus went again 
beyond Jordan, into the place where John at first 
baptized, and there he abode." John x. 40. Now 
7 



74 ESSAYS ON BAPTISM. 

let us follow the Baptist rule of translation. — 
Where did Jesus abide? In the place where 
John at first immersed! And where was that? 
Beyond Jordan. Again, Jesus says that John 
baptized with water. Acts i. 5. Did John im- 
merse with water? Then the water vvas the 
instrument by which the immersion was per- 
formed. We may then fairly ask — If John bap- 
tized with water, into what was the immersion 
performed ? Every body knows, that to immerse 
is to dip, plunge, or put under water. Did John 
thus baptize? What! he dipped his disciples 
in water, and he performed this dipping by 
water! Then he certainly used a machine that 
was propelled by water ! Let this suffice for 
John's baptism. 

2. Let us next consider the daily purifications 
of the Jews. In Mark vii. 3, 4, we read that 
^* the Pharisees, and all the Jews, except they 
wash their hands oft, eat not, holding the tradi- 
tion of the elders. And when they come from 
the market, except they wash, (baptisontai,) they 
eat not. And many other things there be, which 
they have received to hold, as the washing (bap- 
tismous) of cups, and pots, and brazen vessels, 
and tables." Did the Pharisees, and all the Jews, 
immerse themselves in water before eating? Cer- 
tainly not — they merely washed their hands. — 
This is what the evangelist Mark here affirms. 
Matthew affirms the same thing. Chap. xv. 2. 
But, having washed their hands merely, they 
were said to be baptized. But most assuredly 
they were not immersed. To suppose it, is to 



ESSAYS ON BAPTISM. 75 

contradict both Matthew and Mark.- It then fol- 
lows, according to the statement of Matthew 
and Mark, that baptism does not mean immer- 
sion. Are not Matthew and Mark good and 
competent witnesses in a matter of this kind? 
But we have another true and competent wit- 
ness to the same fact, and that is the evangelist 
Luke. This witness, speaking of Jesus, says, 
(in chap. xi. 37, 38,) *'A certain Pharisee be- 
sought him to dine with him; and he went in, 
and sat down to meat. And when the Pharisee 
saw it, he marvelled that he had not first washed 
(ebaptisthe) before dinner." Now, be it noticed 
and remembered, that it is not the hands that are 
said to be baptized, but the persons themselves. 
But were the persons immersed? These three 
witnesses affirm that they were not. They say 
that they merely washed their hands. Having 
done this, they were baptized — but certainly not 
immersed. Then it follows fairly, that baptism 
does not mean immersion. But the Greek reader 
will observe, that the washing of " cups, pots, 
brazen vessels, and tables," is called baptismous. 
Were these things immersed ? What ! tables 
washed by immersion? If not, the term bap- 
tism, as used by the evangelist, does not mean 
immersion. 

3. The purifications practised by the people 
of Israel under the Old Testament dispensation, 
in pursuance of divine instructions, were per- 
formed — not by immersion — but by having the 
purifying blood or water sprinkled or poured 
upon the persons, or things, to be purified. The 



76 ESSAYS ON BAPTISM. 

evangelist John informs us how these purifica- 
tions were performed. "And there were set there 
six water-pots of stone, after the manner of the 
purifying of the Jews, containing about three 
firkins apiece." John ii. 6. The apostie Paul, 
speaking of these purifications, calls them dia- 
phorois baptismois — divers baptisms. Heb. ix. 
10. '^ Which stood only in meats, and drinks, 
and divers washings, and carnal ordinances, im- 
posed on them until the time of reformation." 
It is utterly unavailing and useless to deny, that 
these divers washings, or baptisms, are the puri- 
fications enjoined under the Mosaic ritual. The 
apostle settles this point definitively, and forever. 
In verses 12-14 he says, " Neither by the blood 
of goats and calves, but by his own blood, he 
entered in once into the holy place, having 
obtained eternal redemption for us. For if the 
blood of bulls and of goats, and the ashes of a 
heifer, sprinkling the unclean, sanctifieth to the 
purifying of the flesh, how much more shall the 
blood of Christ, who, through the eternal Spirit, 
offered himself without spot to God, purge your 
conscience from dead works, to serve the living 
God?" Again, in verses 19-22, he says, *' For 
when Moses had spoken every precept to all the 
people, according to the law, he took the blood 
of calves and of goats, with water, and scarlet 
wool, and hyssop, and sprinkled both the book, 
and all the people, saying, This is the blood of 
the testament which God hath enjoined unto you. 
Moreover, he sprinkled likewise with blood both 
the tabernacle and all the vessels of the ministry. 



ESSAYS ON BAPTISM. 77 

And almost all things are by the law purged with 
blood ; and without shedding of blood is no 
remission." The matter in hand here is plain, 
and brought into a short compass. The purifi- 
cations here alluded to were performed by sprin- 
fcling — and yet the apostle Paul calls them divers 
baptisms. There is absolutely no way to escape 
from this. And will immersionists still affirm 
that the term baptism in the New Testament 
means immersion^ and ought to be so translated! 
Then immersion and sprinkling mean the same 
thing, and this controversy is at an end ! 

4. How were the children of Israel baptized 
unto Moses in the cloud and in the sea ? 1 Cor. 
X. 1, 2. They were certainly under the cloud — 
but were they dipped into it ? if not, were they 
immersed? What! not dipped into the cloud, 
and still immersed in it! what is the meaning 
of the term immersion? Reader, pause, and 
reflect, and ascertain the precise meaning of that 
term, and then proceed with the investigation. 
Suppose the cloud had fallen on the children of 
Israel as they were passing through the Red sea, 
and had completely encompassed them, would 
they have been, in that case, immersed in the 
cloud? They would have been encompassed by 
it, but certainly not immersed in it. To immerse, 
is to dip or to plunge. The apostle Paul under- 
stood the meaning of language, and he used it 
correctly. When he speaks of the action of a 
cloud, descending and encompassing, his lan- 
guage is very different. " Wherefore seeing we 
are compassed about with so great a cloud of wit- 
7* 



73 



E:^SAYS ON BAPTISM. 



nesses." Ho.v t i /.e 

baptized in the v_..-^l. . M:s; _ 
could not have been by iinrner: 
were ' ' ^ -.o the c. 

apos:. - ; r under \]\z 

the reaL.T ine TTih V-r - 

insnifis: :. :o ;he d^?^? ^ -. 

of Israel ir.. :.:.;. ::.e 5r?..' : ' - 
comprehena i. : 
find the foilc 
thine arm receei:. 
Jacob and Joseph 
God, the waters sa 
depths also were i 
out water; the sk 



me 
Let 



pJso went 


a u i' L' a u 


v,a5 in tne 


heaven 


' world : v: 


r - 


15 in the 





gua2[e : ** Thou hast with 

r ;e pie, the sons of 

r e riers saw thee, O 

- '^-aid ; the 

J. . ..: ^as poured 

5,: out a sound; thine 

The voice of thy 

the lightnings light- 

mbled and shook. 

path in the great 

n. Thou 

.c-_--: ^ ^.- ....z _ - _.„ _ ...e hand of 

Moses and Aaron." What a beautiful and graphic 
description of a thunder-storm 1 What a copious ' 
shoiar ! and what a thorough sprinkling did it 
impart to Israel's moving hosts! 

But how were the people baptized in the sea? 
They passed through on dry ground. Let the 
reader consult Ex. xiv. 2 1-29, and he will find that 
the baptizing on that occasion was not by immer- 
sion. It is granted, that there was a company im- 
mersed on that signal occasion ; but it was not 
the children of Israel. How could they be im- 
mersed in the sea, when they were travelling oa 



ESSAYS ON BAPTISM. 79 

dry ground? Baptism in this case, then, cannot 
possibly mean immersion. But when we consider 
that a strong east wind blew all that night, and 
that the waters of the sea stood like walls on the 
right and on the left of the children of Israel, 
we may easily perceive how they were completely 
sprinkled by the sprays of water from the sur- 
rounding watery walls. 

Will the reader now have the kindness to re- 
view this essay, and carefully to consider the cir- 
cumstances and the occasions above referred to, 
where the term baptism is used, and decide for 
himself whether it be possible that immersion 
could have been practised on any of these occa- 
sions. But if it could not, then the term bap- 
tism, as used in the New Testament, does not 
mean immersion. Consequently, the Baptist 
argument, drawn from the supposed meaning of 
the term baptism, is effectually destroyed. But 
more on this subject in the next number. 



80 ESSAYS ON BAPTISM, 



BAPTSM AND IMMERSION NOT SYNONYMOUS. 



ESSAY XI. 

In the preceding remarks, I attempted to show 
that the term baptism does not mean immersion, 
when applied to the ordinance administered by 
John — because he baptized vnth water, not in 
water ; nor does it mean immersion, when used 
to designate the daily purifications of the Jews, 
for that would contradict the testimony of Mat- 
thew, Mark, and Luke; nor does it mean immer- 
sion, when used to designate the purifications 
practised by the children of Israel, under the Old 
Testament dispensation — for these purifications 
were performed by sprinkling or pouring: nor, 
finally, does it mean immersion, when applied to 
the children of Israel passing under the cloud, 
and through the sea — for that is absolutely im- 
possible. Then the affirmation that the term 
baptism, when used in the New Testament, 
means immersion, is without foundation, and 
cannot be fairly and truthfully supported. It is 
absolutely in the face of Scripture authority, and 
cannot possibly be shown to be otherwise. I 
now proceed to show, that these remarks will 



ESSAYS ON BAPTISM. 81 

apply with great force and propriety to the bap- 
tism of the Holy Spirit. The peculiar work of 
the Spirit in enlightening the mind, purifying 
the heart, and purging the conscience from dead 
works, to serve the living God, is called his hap- 
tism. But how is this baptism performed? Not 
by immersion, most assuredly. Every expression 
that is used, represents his sacred influence as 
coming down upon the soul. It is poured out, 
it is shed forth, it comes upon, it falls upon, the 
soul. The language used by the apostle Peter, 
is plain and pointed : **As I began to speak, the 
Holy Ghost fell on them, as on us at the begin- 
ning. Then remembered I the words of the 
Lord, how that he said, John baptized with water, 
but ye shall be baptized with the Holy Ghost." 
Acts xi. 15, 16. In view of this text, will any 
one affirm that the baptism of the Spirit is per- 
formed by immersion? But if it is not, then the 
term baptism does not mean immersion. Again, 
in view of this text, will any one affirm that 
water baptism is not the sign of the baptism of 
the Spirit? If one is not the sign of the other, 
why are they used in this immediate connexion ; 
and why is the work of the Spirit called his bap- 
tism? How pointed and how relevant are the 
w^ords in the preceding chapter ! " While Peter 
yet spake these words, the Holy Ghost fell on all 
them which heard the word. And they of the 
circumcision, which believed, were astonished, 
as many as came with Peter, because that on the 
Gentiles also wsls poured out the gift of the Holy 
Ghost. Then answered Peter, Can any man for- 



82 ESSAYS ON BAPTISM. 

bid water, that these should not be baptized, 
which have received the Holy Ghost as well as 
we?" Acts X. 44-47. Let us here notice, 1st, 
the method of the Spirit's bestowment. *' The 
Holy Ghost fell on all them which heard the 
word." " On the Gentiles was poured out the 
gift of the Holy Ghost." 2d. This bestowment 
or baptism of the Spirit is urged by the apostle 
as a reason why water baptism should be admin- 
istered; and this, too, with manifest propriety, 
because the water is the appointed sign of the 
Spirit. 3d. The water was to be brought, and 
applied, as appears from the question, "Can any 
man forbid water, that these should not be bap- 
tized ? The propriety of this, too, is very evi- 
dent—for if the water is the sign of the Spirit, 
and 'the Spirit is applied to the soul, the water 
should be applied to the body ; and the applica- 
tion in the one case should resemble that in the 
other — otherwise the intention of the sign is 
destroyed. 

Now, is it unquestionable that the work of the 
Holy Spirit is called his baptism? Is it also un- 
questionable that this baptism is performed by 
the falling — the sprinkling — the pouring out — 
the shedding forth — or the coming of his influ- 
ence on the soul ? Is it not, then, as unquestion- 
able, that the term baptism does not mean im- 
mersion? Let us translate a few passages accord- 
ing to the Baptist rule : " John truly immersed 
with water, but ye shall be immersed with the 
Holy Ghost." " Know ye not, that so many of 
us as were immersed into Jesus Christ, were im- 



ESSAYS ON BAPTISM. 83 

mersed into his death! Therefore we are bu- 
ried with him by immersion into deathJ' ! ! — 
This, let it be observed, is not immersion into 
water, but into death ! ! ! 

Let us now notice the instances of Christian 
baptism recorded in the New Testament. The 
first instance of the administration of this ordi- 
nance was on the day of Pentecost. But how 
was it then administered? It could not, I sup- 
pose, have been by immersion. There was not 
time, nor was there a place, to administer the 
ordinance by immersion. When the gift of 
tongues was bestowed on the disciples, the 
matter was rumoured abroad throughout the 
city of Jerusalem. The crowds in that city 
that were then attending on the feast of Pente- 
cost, pressed to the room where the disciples 
were convened, and were utterly astonished 
when they heard them speak the wonderful 
works of God in languages they had never 
learned. In that vast assembly were persons 
from fifteen or sixteen different nations, speak- 
ing as many different languages — and yet each 
one heard in his own tongue the wonderful 
works of God. When Peter arose to address 
the multitude, it was the third hour of the day, 
answering to our 9 o'clock. He must have 
delivered as many addresses as there were na- 
tions assembled, using different languages : else 
how could they all have heard and understood? 
Each address must have been long enough to 
exhibit to their minds the evidences of their 
guilt and danger; else how could the solemn 



84 ESSAYS ON BAPTISM. 

impression have been made upon their minds? 
for the Holy Spirit works through the instru- 
mentality of divine truth. Peter's address, that 
is recorded, is not short; and are we to presume 
that the whole of it is recorded? After the 
solemn inquiry — "Men and brethren, what shall 
we do?" — Peter continued his address, and ex- 
plained the way of salvation, and urged home 
upon the assembly the motives of the gospel. — 
This part of the address could not have been 
very short — for the sacred historian, after record- 
ing apart of the address, remarks, that "with 
with many other icords did he testify and exhort, 
saying. Save yourselves from this untoward 
generation." Now consider, that in all this he 
was addressing fifteen or sixteen different nations, 
using as many different languages. Can any rea- 
sonable man suppose that much of the day could 
remain after these transactions? But during the 
short remainder of that day, three thousand per- 
sons were baptized, and added to the church. — 
And how many administrators were present on 
that occasion ? Read the last chapter of Mat- 
thew, where the commission is given, and you 
will learn that the eleven apostles alone were 
present, and commissioned. Then read the his- 
tory of the transactions on the day of Pentecost, 
and you will find the same eleven acting in pur- 
suance of their invested authority. " But Peter, 
standing up with the eleven, lifted up his voice, 
and said unto them." Could these eleven have 
immersed three thousand in that short piece of 
a day? Impossible — utterly impossible! But 



ESSAYS ON BAPTISM. 85 

where could they have immersed them? Surely 
liot in the pools of the city. They were not 
-intended for such a purpose; nor were they 
|^%dapted to it. They were also in possession of 
the enemies of Christ and of his religion. There 
is only one stream of any note about Jerusalem, 
and that is the brook Kidron. According to 
Home's Introduction to the Study of the Scrip- 
tures, the brook Kidron is dry, except in winter, 
and after heavy rains. According to the same 
authority, from the middle of April to the middle 
of September there is neither thunder nor rain 
in that country. According to Brown, the 
author of the Bible Dictionary, the brook Kidron 
receives all the rivulets about Jerusalem — conse- 
quently, when it is dry, they must be dry. Now, 
let us consider that the feast of Pentecost was 
fifty days later than that of the Passover. But 
the Passover came on the 14th of Nisan, or the 
1st of April. Of course, the feast of Pentecost 
would occur toward the last of May, At that 
time the brook Kidron, and all the rivulets about 
Jerusalem were dry. Where then were the three 
thousand immersed on the day of Pentecost? — 
Does the sacred historian speak of their immer- 
sion? Did they leave the room where they were 
assembled? Where is the proof? But, had they 
left the room, where would they have gone? — 
There was not time for them to withdraw. There 
was no place of retirement for immersion. There 
is no intimation that they did retire. Conse- 
quently, there is proof to the contrary. There 
were present but eleven administrators. They 
8 



86 ESSAYS ON BAPTISM. 

must have baptized them by companies. Then, 
perhaps, was fulfilled the prophecy — " So shall he 
sprinkle many nations,^ — Isa. lii. 15. 

In conclusion, let me ask, how can this pro- 
phecy be fulfilled, except in the administration 
of the ordinance of baptism? Or how can the 
prophecy of Ezekiel, in reference to the conver- 
sion of the Jews to Christianity, be fulfilled, un- 
less it be by the administration of this ordinance? 
Ezek. xxxvi. 25. *' Then will I sprinkle clean 
water upon you, and ye shall be clean," &c. Is 
not baptism the only gospel ordinance in which 
water is used? But should any contend that 
this clean water represents the Holy Spirit; this 
merely establishes the point for which I am con- 
tending — that water baptism is the sign of the 
baptism of the Holy Ghost, and that the scriptu- 
ral mode of administration is by sprinkling or 
pouring. 



ESSx\YS ON BAPTISM. 87 



BAPTISM AND IMMERSION NOT SYNONYMOUS. 



ESSAY XII. 

In my last essay, I attempted to prove, that 
the three thousand that were baptized and added 
to the church on the day of Pentecost, were not 
immersed — because there was neither time nor 
place for the administration of the ordinance in 
this way ; and, as far as we can learn from the 
inspired history of that transaction, the ordinance 
was administered in the room, where the bap- 
tism of the Holy Ghost occurred. 

Let us now notice the other cases of baptism, 
recorded in the Acts of the Apostles. The next 
case is that of the eunuch — Acts viii. 36-39. 
^And as they went on their way, they came to 
a certain water; and the eunuch said. See, here 
is water; what doth hinder me to be baptized? 
And Philip said, If thou believest with all thy 
heart, thou mayest. And he answered and said, 
I believe that Jesus Christ is the Son of God. 
And he commanded the chariot to stand still, 
and they went down both into the water, both 
Philip and the eunuch; and he baptized him. 
And when they were come up out of the water, 



88 ESSAYS ON BAPTISM. 

the Spirit of the Lord caught away Philip." 
This is the case of baptism that is familiar to 
every Baptist in the laud, and much relied on to 
prove immersion. But does the historian say, 
that Philip immersed the eunuch? By no means, 
he only says that he baptized him. But is not 
their going down into the water, and their coming 
up out of the water, proof of immersion ? If it be, 
then Philip was immersed, as well as the eunuch, 
for they hotli went down, and came up. One 
might affirm, that the ordinance in this case was 
administered by sprinkling or pouring ; another 
might affirm, that it was administered by immer- 
sion. But where is the proof of either? All 
will grant that it might have been administered 
by sprinkling or pouring. Then it cannot he cer- 
tain that it was administered by immersion. But 
is it PROBABLE that it was administered by im- 
mersion ? A little candid and intelligent reflec- 
tion will, perhaps, lead us to think that it was 
not. Consider, then, the character of the country 
through which they are passing. The eunuch 
was on his way from Jerusalem to Ethiopia, pass- 
ing through the desert of Gaza. Every person 
knows that water does not abound in deserts. 
The language used on this occasion shows, that 
if the water here spoken of was a streamlet at 
all, it must have been very inconsiderable — so 
much so, as to require the attention of Philip to be 
called to it by the eunuch. '^ See, here is water!'* 
But that which is the most convincing to my 
mind, that immersion was not practised on this 
occasion, is the fact, that according to the gram- 



ESSAYS ON BAPTISM. 



89 



matical rule of the Greek language, referred to, 
and supported in a former essay, there is no evi- 
dence from the Greek text that they were in the 
water at all ; but evidence to the contrary. The 
Greek text merely conveys the idea of motion 
downward to the water, and of motion upward 
from the water. But if they were not in the 
water, there could have been no immersion. But 
whether they were in the water or not, there is 
no proof of immersion. Immersion cannot be 
proved from this case, unless it can be shown, 
that the ordinance could have been administered 
in no other way. But who will undertake to 
prove that ! 

The next instance of baptism which is recorded 
in the Acts, is that of the apostle Paul. — Acts ix. 
17-19. " And Ananias went his way, and entered 
into the house; and, putting his hands on him, 
said. Brother Saul, the Lord, even Jesus, that 
appeared unto thee in the way as thou camest, 
hath sent me, that thou mightest receive thy 
sight, and be filled with the Holy Ghost. And 
immediately there fell from his eyes as it had 
been scales; and he received his sight forthwith, 
and arose, and was baptized. And when he had 
received meat, he was strengthened." 

This is, doubtless, the most important case of 
Christian baptism that is recorded in the Scrip- 
tures ; and it must be well worth our serious con- 
sideration. Let us, then, consider the following 
facts. Paul was at this time in the house of 
Judas of Damascus, in a state of great debility. 
He was overcome and prostrated by the solemn 
8* 



90 ESSAYS ON BAPTISM. 

visitation, on the way. He had spent three 
days in utter blindness, and total abstinence. On 
receiving sight, he arose, and was baptized, and, 
having taken nourishment, he was strengthened. 
Now, where did all this take place? Certainly, 
according to the history, in the house of Judas 
of Damascus. The history is remarkably brief, 
and connected. There is the same evidence that 
Paul was baptized in the house of Judas, that 
there is of his receiving sight and taking nourish- 
ment in that house. To suppose that he left the 
house, is to make history. If we are bound to 
credit the inspired account, we are not at liberty 
to suppose that he left the house before he was 
baptized. The history informs us, not only that 
he was baptized in the house, but that he was 
standing on his feet at the time of the transac- 
tion. The Greek word, translated " arose," is 
anastas. Every Greek scholar knows, that this 
is the second indefinite participle from the verb 
anistemL It may be rendered, rising up — having 
arisen — or standing up. In the Acts of the Apos- 
tles, this word is translated twice, arise — eight 
times, arose — and four times, stood up. It never 
conveys the idea of motion from a place, but al- 
ways the action of rising up, or standing. It is 
therefore manifest and indisputable, that Paul the 
apostle was standing on his feet, when he was 
baptized. Then, was he immersed! It would 
have been as difficult for Paul to have been im- 
mersed, standing on his feet in a private dwelling, 
as it would have been for the children of Israel 
to have been immersed in the cloud that was over 



ESSAYS ON BAPTISM. 91 

them! But will any one affirm that Paul might 
have gone out of the house to some stream, for 
the purpose of immersion? In reply, it may be 
said, that such affirmation is not giving credit to 
the account of the inspired historian — but it is 
making new history ! Why suppose this, v^hen 
the sacred historian informs us that he was stand- 
ing up ? Why suppose this, when we are in- 
formed of the apostle's debilitated condition, and 
that he was not strengthened, till he had taken 
nourishment, which was after his baptism ? Why 
suppose this, when this same apostle, afterwards, 
called the purifications that were practised un- 
der the Old Testament by sprinkling or pour- 
ing, so many baptisms? — Heb. ix. 10 — 14, 
19 — 22. Could he have forgotten his own bap- 
tism? And if the word baptism means immer- 
sion, why did this inspired apostle, who well 
understood the meaning of the term, and the de- 
sign of the ordinance, call the purifications of the 
Old Testament church so many baptisms, when 
he well knew that they were performed by 
sprinkling? But if the apostle Paul was not 
immersed, but was baptized standing on his 
feet, then is not this ^safe and Scriptural mode? 
Was it not of the utmost importance, that this 
apostle should be correctly inducted into the 
Christian church? He was chosen and ordained 
as the great apostle of the Gentiles. He travelled 
extensively, and laboured successfully. He laid 
the foundation of numerous churches. Was it 
not all important that he should well understand 
the principles of the gospel and the design of its 



92 ESSAYS ON BAPTISM. 

ordinances ? Did Ananias, in the full tide of 
heaven's instructions and influences, understand 
his duty, and faithfully perform it? Surely, then, 
the apostle Paul was baptized in due Christian 
form, and correctly inducted into the Christian 
church. Who, then, will presume to say, that 
Christians, who have been baptized after the 
manner of this great apostle, are nevertheless 
unbaptizedy and out of the pale of the visible 
church, and ought to be excluded from the table of 
the Lord ! 

The next case of baptism that is recorded, is 
that of Lydia and her household. Acts xvi. 14, 
15. Nothing is said in this case, by which to 
determine the mode. It is admitted, that men- 
tion is made of a river, in the preceding verse. 
But there is no intimation of Lydia and her 
household going into the river. It is merely pos- 
sible that they might have been baptized in the 
river — but it is as possible, and more probable, 
that they were baptized in the place where the 
heart of Lydia was opened, so that she gave atten- 
tion to the word preached, just as the three thou- 
sand were on the day of Pentecost. The language 
used, in mentioning the river, is worthy of atten- 
tion. It is said, " where prayer was wont to 
be made ;" not where baptism was wont to be 
administered. 

There is one instance of baptism, that I have 
inadvertently overlooked, and that is the case in 
the house of Cornelius. Acts x. 44-48. The 
reader will please to turn to this passage, and 
read it. How was the ordinance administered 



ESSAYS ON BAPTISM. 93 

on this occasion ? Surely not by immersion, as 
appears from the following considerations : — 1st. 
From the reason assigned by the apostle Peter, 
for the administration of baptism. He argued 
the propriety of their being baptized with water, 
from the fact that they had been baptized with 
the Holy Ghost. But how were they baptized 
with the Holy Ghost ? " The Holy Ghost fell on 
them — the gift of the Holy Ghost was poured 
out." How, then, ought the sign to have been 
applied? Let common sense answer this ques- 
tion. 2d. But the language used by the apostle, 
clearly indicates, not that persons should go to 
the water for the purpose of immersion, but that 
the water should be brought, and applied to the 
persons. "Can any man forbid water?" What 
is the plain meaning of this language? If the 
water was to be used, was it not to be brought ? 
What ! '^ forbid w^ater," by forbidding the peo- 
ple from going to it ! Is that the common sense 
view? But if the water was brought, was it ap- 
plied to the people? or were they immersed in it? 
Let common sense answer this question, and 
settle this case of baptism. 

The last case mentioned in the Acts, is that 
of the jailer and his family. Acts xvi. 19-40. 
Let the reader consult this passage carefully. He 
will find that there were at least two rooms be- 
longing to the prison. This will explain the go- 
ing in and the coming out, that is mentioned. 
Where were the jailer and his family baptized ? 
Most assuredly within the walls of the prison, 
for the following reasons: — 1st. It was between 



94 ESSAYS ON BAPTISM. 

midnight and day that the baptism took place. 
Of course it was a most unsuitable hour for the 
jailer and his family to go out in search of a 
stream, to be immersed in. Is it likely that they 
did this? 2d. According to the Roman law, the 
jailer would have forfeited his life by taking the 
prisoners out of the prison. Hence, when he 
supposed the prisoners gone, he drew his sword, 
and was about to commit suicide. Paul, who 
was acquainted with the Roman law, seeing the 
drawn sword, understood the design, and ex- 
claimed, " Do thyself no harm, for we are all 
here !'' Would the jailer, acting under such 
authority, and subject to such a penalty, have 
taken the prisoners out ? By so doing, would 
he not have violated both the Roman law, 
and the principles of the gospel? What saith 
this same apostle, in reference to such cases? 
" Let every soul be subject unto the higher 
owers ; for there is no power but of G od ; the 
powers that be are ordained of God. Whoso- 
ever, therefore, resisteth the power, resisteth the 
ordinance of God ; and they that resist, shall 
receive to themselves damnation." — Rom. xiii. 
1,2. 

3. If Paul and Silas had gone out with the 
jailer, would they not have been accomplices in 
his breach of trust and disregard of law? Were 
they morally capable of such conduct? If not, 
did they do it! 

4. The next morning, when they had permis- 
sion to leave the prison, they positively refused 
to come out, till the magistrates should come 



ESSAYS ON BAPTISM. 95 

and take them out publicly. Would these apos- 
tles of our Divine Lord go out of the prison in 
the darkness of the night, without permission, 
and thus become accomplices with the jailer in 
the infraction of both law and gospel ; and then 
in the light of day refuse to go out, until the 
constituted authorities had taken them out ? If 
not, then the jailer and his family were baptized 
within the walls of the prison. If so, how were 
they baptized ? Is it likely that there was a 
baptistery in a pagan jail ! If not, were they 
immersed ? Is it not more likely that they were 
baptized, as Paul himself was, in the house of 
Judas of Damascus, as the company in the house 
of Cornelius w^ere, and as the three thousand 
were on the day of Pentecost? 



96 ESSAYS ON BAPTISM. 



THE DIVINE ECONOMY TOWARDS THE HUMAN 
FAMILY. 



ESSAY XIII. 

The foundation of all good government is 
laid in the family organization. This is the wise 
arrangement of our benevolent Creator. It is 
one of the laws of happy Eden, and is coeval 
with our race. It lies at the foundation of 
social bliss, and is indispensable to purity of 
character. Concubinage and polygamy are at 
war with this fundamental law of our wise and be- 
nevolent Creator; and they are uniformly attend- 
ed with incalculable mischief Hence, the forci- 
ble, pertinent, and inspired ramarks of the prophet 
Malachi: — '' Have we not all one father? hath 
not one God created us? why do we deal treache- 
rously every man against his brother, by profan- 
ing the covenant of our fathers? The Lord hath 
been witness between thee and the wife of thy 
youth, against whom thou hast dealt treache- ;., 
rously ; yet she is thy companion, and the wife V?^; • 
of thy covenant. And did not he make anel 
Yet had he the residue of the spirit. And tvherc- 
forc one 1 That he might seek a godly seed,'^^^ , i 



ESSAYS ON BAPTISM. 97 

Mai. ii. 10, 14, 15. The marriage covenant is 
next in importance to the covenant of grace; — 
and out of respect to that covenant, God him- 
self claims to be the husband of the Church. — 
There is no earthly relationship so sacred as that 
between parents and children. God has, for the 
wisest and best of purposes, implanted in the 
bosom of parents a peculiar affection for their 
children. A parent without this affection, is 
justly regarded as a monster, rather than a human 
being. The veneration and attachment of chil- 
dren for their parents is also peculiar. A mother's 
love is proverbial ; and it is the brightest image 
of the love of God. Hence the following perti- 
nent interrogatory, and gracious assurance — 
" Can a woman forget her sucking child y that 
she should not have compassion on the son of 
her womb? — Yea, they may forget, yet will I not 
forget thee." Isa. xlix. J 5. The whole force and 
pertinency of this appeal arises out of the inten- 
sity and perpetuity of a mother's love. The prayer 
of Abraham for Ishmael is the natural effusion 
of parental affection. — And Abraham said unto 
God : O that Ishmael might live before thee !" 
Gen. xvii. 18. 

Now it is worthy of grateful consideration, 
that the divine economy towards the human family 
is adapted to this natural affection. God uni- 
formly includes the children with their parents 
in every covenant he makes with the human 
family. 

1st. It was so in regard to the covenant he 
made with our first parents before their apostasy, 
9 



VO ESSAYS ON BAPTISM. 

while Eden's uncursed bowers were strangers 
alike to sin and sorrow. If the children had not 
been included with their parents, how could the 
fall of the parents have involved the whole family 
in the same state of pollution and misery ? It 
is immaterial whether this Adamic arrangement 
be called a covenant or a constitution : — the 
principle is the same, and the consequences are 
the same. The universality of the consequence 
proves that the whole family were included. The 
words of the apostle are truly plain, expressive, 
and conclusive — "Whereas by one man sin en- 
tered into the world, and death by sin ; and so 
death passed upon all men, for that all have 
sinned : Therefore as by the offence of one judg- 
ment came upon all men to condemnation; even 
so by the righteousness of one the free gift came 
upon all men unto justification of life. For as 
by one man^s disobedience many were made sin- 
ners, so by the obedience of one shall many be 
made righteous." Rom. v. 12, 18, 19. Who, in 
the face of this plain and expressive language, 
can dispute the fact, that the whole human family 
were included with the first parents of the race 
in this divine arrangement? If all had not been 
regarded as fallen, a Saviour would not have been 
provided for all. 

2d. The same principle was regarded in the 
covenant made with Noah after the flood : — 
" And God spake unto Noah, and to his sons 
with him, saying, And I, behold, I establish my 
covenant with you, and with your seed after you. 
— And God said, This is the token of the core- 



ESSAYS ON BAPTISM. 99 

nant, which I make between me and you: — I do 
set my bow in the cloud, and it shall be for a 
token of a covenant between me and the earth. 
Gen. ix. 8, 9, 12, 13. Had Noah's posterity not 
been included in the covenant, the bow in the 
cloud would now have been inexpressive and 
useless — as to the manifestation of the divine 
intentions towards the family of man. But hav- 
ing been included, that splendid bow is not only 
an exhibition of the infinite skill of the omnis- 
cient Jehovah, but also an emblem of his kind 
designs towards our race. 

3d. The same principle was observed in the 
covenant made with the children of Israel in the 
plains of Moab. Deut. xxix. 10-13. *' Ye stand 
this day all of you before the Lord your God ; 
your captains of your tribes, your elders and 
your officers, with all the men of Israel, your 
little ones, your wives, and thy stranger that is 
in thy camp, from the hewer of thy wood to the 
drawer of thy water ; that tliou shouldest enter 
info covenant with the Loi^d thy God, and into 
his oath, which the Lord thy God maketh with 
thee this day: that he may establish thee to-day 
for a people unto himself, and that he may he 
unto thee a God, as he hath said unto thee, and 
as he hath sworn unto thy fathers, to Abraham, 
to Isaac, and to Jacob." This language here is 
too plain to justify comment, and fully establishes 
the principle under consideration. 

4th. The same is true of the covenant made 
with Abraham. This was not, as has been sup- 
posed, a mere national covenant, securing tempo- 



100 ESSAYS ON BAPTISM. 

ral blessings. God could neither promise nor 
bestow more than is comprehended in this cove- 
nant. Look at the language of the covenant, 
and reflect on the depth and comprehension of 
its promised blessings. "And I v^ill establish 
my covenant between me and thee, and thy seed 
after thee in their generations^ for an everlasting 
covenant ; to be a God to thee, and to thy seed 
after thee." Gen. xvii. 7. This is most assuredly 
that gracious and well ordered covenant that 
secures salvation. Is it not certain that the apos- 
tle Paul so understood it? Gal. iii. 13, 14. 
" Christ hath redeemed us from the curse of the 
law, being made a curse for us ; for it is written, 
Cursed is every one that hangeth on a tree: that 
the blessing of Abraham might come on the Gen- 
tiles through Jesus Christ, ihdX we might receive 
ihQ promise of the spirit through faith '^ Again, 
Gal. iii. 17, 18. "And this I say, that the covenant 
that was confirmed before of God in Christ, the 
law, which was four hundred and thirty years 
after, cannot disannul, that it should make the 
promise of none effect. For if the inheritance 
be of the law, it is no more of promise; but 
God gave it to Abraham by promise." Now, let 
us inquire, what is the blessing of Abraham ? — 
Surely all will grant that it is some blessing that 
God promised to Abraham. 

But ichat is that blessing, and 7vhere is the pro- 
mise contained? The true answer to this is as 
plain as the light of the sun. It is in the cove- 
nant, made four hundred and thirty years before 
the giving of the Sinaitic law. Well, what is 



[ 



ESSAYS ON BAPTISM. 101 

the nature and degree of that blessing? ''To 
be a God to thee, and thy seed after thee.'' The 
promise of the earthly Canaan is merely an ap- 
pendage to this covenant. It is merely a tem- 
poral blessing, that comes on the *' Gentiles 
through Jesus Christ P^ Is the receipt of the 
promised Spirit, hy faitli, merely a badge of na- 
tional distinction? Is it merely temporal good 
that is secured by that covenant, w^hich is '* con- 
firmed of God in Christ ?" Can the covenant 
of grace be established on better principles, or 
secure higher results? But, that the blessings 
promised in this covenant are spiritual and eter- 
nal, is still further evident, from the concluding 
verses of this chapter : — " For ye are all the chil- 
dren of God, by fafth in Christ Jesus. For as 
many of you as have been baptized into Christ, 
have put on Christ. There is neither Jew nor 
Greek, there is neither bond nor free, there is 
neither male nor female, for ye are all one in 
Christ Jesus. And if ye be Christ's then are 
ye Abraham's seed, and heirs according to the 
promise, ^^ What promise? Surely the promise 
made in the covenant. Then it is manifest that 
the blessings promised in the Abrahamic cove- 
nant are spiritual and saving. If so, it is the 
covenant of grace. This covenant has been igno- 
rantly, or perversely, confounded with the cove- 
nant made at Sinai four hundred and thirty years 
after, of which the apostle Paul speaks in Heb. 
viii. 7-10 

This Abrahamic covenant is alluded to by the 
apostle Peter, in his address on the day of Pen- 
9* 



102 ESSAYS ON BAPTISM. 

tecost. " For the promise is to i/ou and your cMU 
drenP Some refer this to Joel ii. 28 ; but with 
manifest impropriety, as appears, 1st, From the 
fact, that Joel ii. 28 contains a 'prophecy — not a 
promise ; 2d. From the fact, that there was no 
sealing ordinance connected with the prophecy 
in Joel ; but there was with the promise in the 
Abrahamic covenant; and this seal had the same 
spiritual import with the seal appointed under 
the gospel dispensation. The seal of the cove- 
nant may be changed, and the covenant itself re- 
main the same. The two ordinances under the 
Old Testament, were circumcision and the pass- 
over — the two under the New Testament, are 
baptism and the Lord's supper. We know that 
the Lord's supper has taken the place of the pass- 
over, for Christ is called " our passover." What 
has taken the place of circumcision? Nothing, 
unless it be baptism. It has been alleged, that 
circumcision was intended merely as a badge of 
national distinction, and had no spiritual meaning. 
But this is manifesdy unscriptural. Attention 
to a few passages will be sufficient to convince 
any one of this fact. ** Circumcise, therefore, 
the foreskin of your heart, and be no more 
stiff-necked." Deut. x. 16. "And the Lord thy 
God will circumcise thy heart and the heart of 
thy seed, to love the Lord thy God with all thy 
heart, and w^ith all thy soul, that thou mayest 
live." Deut. XXX. 9. '* Circumcise yourselves to 
the Lord, and take away the foreskins of your 
heart, ye men of Judah, and ye inhabitants of 
Jerusalem." Jer. iv. 4. " Ye stiff-necked, and 



ESSAYS ON BAPTISM. 



103 



uncircumcised in heart and ear, ye do always re- 
sist the Holy Ghost." Acts vii. 51. " He is not 
a Jew, which is one outwardly; neither is that 
circumcision, which is outward in the flesh; but 
he is a Jew, which is one inwardly ; and circum- 
cision is that of the heart in the spirit, and not 
in the letter, whose praise is not of men, but of 
God." Rom. ii. 28, 29. In view of these texts, 
I would ask any one — Are not baptism and cir- 
cumcision symbols alike of the same glorious 
work of the Holy Spirit? 



104 ESSAYS ON BAPTISM. 



THE SEAL OF THE COVENANT SHOULD BE AP- 
PLIED TO THE CHILDREN, AS WELL AS TO 
THEIR PARENTS. 



ESSAY XIV. 

In the preceding essay, I attempted to prove 
that it is an established principle in the Divine 
economy towards our race, to include the chil- 
dren with their parents in every covenant, that 
God is pleased to make with the parents. This 
principle was observed in the Adaraic, the No- 
achic, and the Abrahamic covenants, as well as 
in the covenant made with the family of Israel, 
just before the death of Moses. These cases are 
so plain and pertinent, that no sane person is 
likely to dispute the correctness of the principle. 
But if the children are included with iheir parents 
in the several covenants, then, whenever there 
is a seal attached to the covenant, there is the 
same propriety in applying the seal to the chil- 
dren that there is in applying it to the parents. 
What is the use of a seal, but to bring the cove- 
nant to view, and to denote the covenant engage- 
ment? Why apply the seal to the parents? 
Certainly to denote the fact, that they are in the 



11 



ESSAYS ON BAPTISM. 105 

covenant. But are the children included with 
their parents in the covenant? Then, certainly, 
there is an obvious propriety in applying the seal 
to the children, as well as to their parents. Why 
apply it to the one, and withhold it from the 
other, when they are all alike included? 

But do you ask for a " Thus saith the Lord?" 
It is furnished : God directed Abraham to apply 
the seal of the covenant to his male offspring — 
the female, under the Old Testament dispen- 
sation, being represented by, and included in, 
the male. It is manifest, that God required the 
seal of the covenant to be applied to the children, 
as well as the parents, under the Old Testament 
dispensation, both in the case of a native Jew, 
and of a Gentile proselyte. The same law must 
obtain under the New Testament dispensation, 
if it has not been expressly repealed. A law, 
once enacted, is always binding, till it is repealed. 
But has this law of heaven been repealed ? Is 
not the God of the New Testament, and of the 
Old, the same infinitely wise and benevolent Be- 
ing ? Is not parental affection the same under 
the gospel, as under the law? Does the refining 
influence of the gospel tend to extinguish natural 
affection? Is the relationship between parent 
and child less endearing, under the full orbed 
revelation of Jesus Christ, and the plentiful effu- 
sions of the Holy Spirit, than under the dimmer 
lights of the types and shadows of the preceding 
dispensation? Or is the ever-blessed God and 
Redeemer less inclined now, than formerly, to 
gratify parental desires and anxieties? But what 



106 ESSAYS ON BAPTISM. 

is the use of multiplying interrogatories ? If this 
Jaw of heaven is repealed, there must be a 
record of the repealing act. But where is that 
record ? If there be such an act, and such a 
record, it must mark the transition from the 
Old to the New Testament dispensation. But is 
this transition distinguished by such a record? 
Does the commission of Jesus Christ to his apos- 
tles furnish it? " Go ye into all the world, and 
preach the gospel to every creature. He that 
believeth, and is baptized, shall be saved ; but he 
that believeth not, shall be damned." — Mark 
xvi. 15, 16. Does this exclude infants from bap- 
tism, and from the covenant, of which it is the 
seal? If so, it necessarily excludes them from 
salvation ! Must infants be debarred from bap- 
tism, because they are incapable of believing? 
The same incapacity must then debar them from 
salvation — for, " he that believeth not, shall be 
damned !" No man, nor angel, can apply this 
commission of the adorable Author of our holy 
religion to infants, so as to exclude them from 
baptism, without, at the same time, excluding 
them from salvation ! But who is prepared to 
meet a consequence so repugnant to parental 
kindness, and so unlike the character of the be- 
nevolent Author of our salvation ? What ! would 
you rather seize the two-edged sword of the gos- 
pel, and turn it with a tremendously destructive 
power against the infant offspring of believing 
parents, than admit them to that position, that 
was expressly assigned them by God himself, 
in the Abrahamic covenant ? ! One thincf is cer- 



ESSAYS ON BAPTISM. 107 

tain ; the apostolic commission cannot be ap- 
plied to infants, without sweeping them to 
merciless perdition ! 

The same remarks may be made in reference 
to the address of the apostle Peter on the day of 
Pentecost, ** Repent, and be baptized, every one 
of you, in the name of Jesus Christ, for the re- 
mission of sins." — Acts ii. 38. Must infants be 
debarred from baptism, because they cannot re- 
pent ? Then they must perish! for ^' except ye 
repent, ye shall all likewise perish." The lan- 
guage of Peter is remarkable. The literal ren- 
dering of the Greek is, ** Repent ye, and let 
every one of you be baptized." Why this change 
of the number and person of the verb, if the 
apostle did not intend to include more in the 
case of baptism, than in that of repentance ? If 
none but adults were to be baptized, the reason 
urged by the apostle would also be strange, and 
preposterous, ^^ For the promise is to t/ou, and to 
7/our cJtildrenJ^ None but penitent adults must 
be baptized, '^for the promise is to them, and 
to their children T' The promise is to the chil- 
dren, as well as to their parents; therefore, 
the children must not be baptized! The children 
are included in the covenant, as well as their 
parents; therefore the seal of the covenant 
must be applied to the parents alone! Accord- 
ing to this exposition, the apostle Peter must 
have been a profound logician indeed ! 

One thing is certain, the command to repent 
and believe cannot apply to infants, (if for no 
other reason,) because the Author of revelation 



108 ESSAYS ON BAPTISM. 

13 the God of reason, as well as benevolence. But 
if this command cannot apply to infants, it can- 
not, of course, exclude them from baptism. The 
church membership of infants, therefore, is not 
repealed, either by the apostolic commission, or 
by the address of Peter on the day of Pentecost. 
Where, then, is the record of the repealing act? 
and when was the repealing act performed ? 

But it has been proved, that it is an essential 
part of the divine economy towards the human 
family, to include the children with their parents 
in every covenant. But this supposed repeal 
would be a fundamental violation of that princi- 
ple. Now, if this essential feature of the cove- 
nant, involving the law of infant church mem- 
bership, is not abrogated, then the seal of the 
covenant ought still to be applied to the infant 
offspring of believers. But the seal under the 
gospel is baptism. Manifestly, therefore, and in- 
disputably, the children of believing parents 
ought to be baptized. Does the objector say, 
that infants cannot understand the design of 
baptism, and ought not, therefore, to be bap- 
tized? It is enough to say in reply, that it is as 
easy to understand the design of baptism, as that 
of circumcision, for they are both of the same 
spiritual import; and yet God, the God of wis- 
dom and benevolence, required the infant off- 
spring of his people to be cirmumcised. Is not 
God wiser than man? But does the objector 
again ask. What good can arise from the bap- 
tism of an infant? The same question would 
apply with the same force to circumcision, and 



ESSAYS ON BAPTISM. 109"^ 

yet God required it. Sometimes terms of indig-^ 
nity and of contempt are used, to designate 
infant baptism. Perhaps the enemies of circum- 
cision made use of the same terms. It is very 
evident, that the same terms will apply equally 
well to both cases. But God is abundantly able 
to vindicate his own appointments from all these 
aspersions, and we may safely commit that mat- 
ter to his hands. The features of the covenant 
of grace are a correct index of the state of his 
own divinely wise and compassionate heart, and 
of the character of his own moral affections. 
God claims to be a Father, intelligent and kind; 
and he knows how to address and adapt himself 
to the purest and most intense feelings of the 
parental bosom. Would the exclusion of the 
offspring of his people be an Expression of intel- 
ligent goodness ! Would it be a gratification of 
parental tenderness and anxiety ! When parents 
feel the most ardent glow of sacred love, and 
when they are the most deeply penetrated with 
the spirit of self-consecration, do they feel the 
least desire that their children also should be the 
Lord's ! 



10 



110 ESSAYS ON BAPTISM 



THE CHURCH OF CHRIST ONE UNDER BOTH 
DISPENSATIONS. 



ESSAY XV. 

Having established the interesting and glori- 
ous fact, that children are included with their 
parents in every covenant ; that this is especially 
true in regard to the Abrahamic covenant, which 
is really the covenant of grace, and obtains with 
all the plenitude of its wise and gracious provi- 
sions under the gospel ; and, consequently, that 
baptism, which is the seal of this covenant under 
the gospel, ought to be administered to the infant 
offspring of God's people, as circumcision for- 
merly was ; I now proceed to establish the same 
truth from the oneness of the church, under 
both the Old and the New Testament dispensa- 
tions. 

That God had what may, with the utmost 
propriety, be called a church, under the Old 
Testament dispensation, no person of common 
reading and reflection will pretend to dispute. 
He claimed to be the God of Abraham, of Isaac, 
and of Jacob. He chose the people of Israel 



ESSAYS ON BAPTISM. Ill 

for his peculiar people. He raised up prophets 
and instructors, and established religious ordi- 
nances among them. He entered into solemn 
covenant with them, and annexed a seal for their 
observance, which was indicative of purity of 
heart and life. But there is no necessity for a 
train of argumentation to prove that God had a 
church under the Old Testament. The devout 
and inspired Stephen makes mention of this 
church, in his solemn address just before his 
martyrdom : '* This is that Moses, which said 
unto the children of Israel, ^ A prophet shall the 
Lord your God raise up unto you of your breth- 
ren, like unto me ; him shall ye hear. This is 
he that was in the Church in the wilderness 
with the angel, which spake to him in the Mount 
Sinai, and with our fathers, who received the 
lively oracles to give unto you.' '' — Acts vii. 37, 
38. 

That the church is one and the same, under 
both dispensations, is abundantly evident, from 
the following considerations : 

1. God, the ever blessed God claims to be the 
husband of the church. But if the church be 
his wife or spouse, it must continue the same. 
Now, in order to the sameness of the church, it is 
not necessary that it be established, and con- 
tinued with one particular nation or people. 
It may be organized in one family; it may after- 
wards embrace a nation ; it may finally embrace 
every nation. But the church itself, all the while, 
may remain one and the same. The external 
and visible rites of the church may also be 



11'2 ESSAYS ox BAPTISM. 

changed, and still the church itself may remain 
one and the same; just as a covenant, in its princi- 
ples and provisions, may be immutable and ever- 
lasting : and yet the sign and seal of that cove- 
nant may be changed. These are plain and 
common sense remarks, that will readily com- 
mend themselves to the judgment of every sober 
reflecting man. 

But did God expressly claim to be the Uus- 
bcuid of the church, under the Old Testament? 
Most unquestionably. ** Thy Maker is thy Hus- 
band ; the Lord of Hosts is his name ; and thy 
Redeemer, the Holy One of Israel : the God of 
the whole earth shall he be called." — Isa. liv. 5. 
*' Behold the days come, saith the Lord, that I 
will make a new covenant with the house of 
Israel, and with the house of Judah : not accord- 
ing to the covenant that I made with their fathers, 
in the day when I took them by the hand to 
bring them out of the land of Egypt, (which my 
covenant they break, although I was an Husband 
unto them, saith the Lord/"') — Jer. xxxi. 31, 32. 
This is amply sufficient, to establish the fact of 
Gods being the Husband of the church, under 
the Old Testament dispensation. But does the 
same relationship obtain under the New ? **' The 
husband is the head of the wile, even as Christ 
is the head of the church. Husbands, love your 
wives, even as Christ also loved the church, and 
gave himself for it. For this cause a man shall 
leave his father and mother, and shall be joined 
unto his wife, and they two shall be one flesh. 
This is a great mystery : but I speak concern- 



ESSAYS ON BAPTISM. 113 

ing Christ and the church. — Eph. v. 23-32. 
" I am jealous over you, with a godly jealoiisy ; 
for I have espoused you to one Husband, that I 
may present you a chaste virgin to Christ." — 
2 Cor. xi. 2. 

On comparing the New Testament with the 
Old, we clearly see, not only that the Christ of 
the New Testament is the Jehovah of the Old ; 
but we also see that the church of both Testa- 
ments is the wife of the one unchangeable Jeho- 
vah; and, consequently, that this church must 
be one and the same under both dispensations. 
Who, that has read the word of God with any 
degree of attention, is not aware that the terms 
idolatry and adultery are often, very often, used 
synonymously? But what is idolatry? and why 
is it called adultery , when practised by the church? 
Certainly because God claims to be the Hus- 
band of the church. Now, if the same un- 
changeable God is the husband of the church, 
under both dispensations, will it not fairly fol- 
low, that the church of the New Testament, and 
that of the Old, must be one and the same ? 

2. The ONENESS of the church may be proved 
clearly and conclusively, from the words of our 
Saviour himself '* The kingdom of God shall 
be taken from you, and given to a nation bring- 
ing forth the fruits thereof" — Matt. xxi. 43. 
These w^ords were addressed to the Jews, and 
the nation referred to must be the Gentiles. But 
what are we to understand by ^* the kingdom of 
God?" It does not mean heaven surely. Nor 
can it mean the gospel dispensation, for that was 
10* 



114 ESSAYS ON 15APTISM. 

then only about to be introduced. None will 
contend, that it means the kingdom of grace, 
which is established in the soul, and is " righte- 
ousness, peace, and joy, in the Holy Ghost," for 
this is that " good part, that shall not be taken 
away" from its possessor. Nor can it mean 
God's dominion over universal nature. What, 
then, can it mean, but the visible churchy with its 
attendant blessings and privileges] Was this 
church changed at the introduction of the gospel 
dispensation ? Or was it only transferred from 
one people to another? What is the obvious 
meaning of the Saviour's language? Can the 
intelligent reader hesitate for a moment? W^ell, 
if there is merely a transfer of the church from 
one nation to another, of course the church itself 
must remain the same. 

3. The ONENESS of the church may be fairly 
deduced from the language of the apostle Paul 
to the Ephesian Christians. Let the reader care- 
fully consult Eph. ii. 11-22. It is too long for 
transcription in this brief essay. However, I must 
transcribe a part: ^' For through him we both 
(Jews and Gentiles) have access by one spirit 
unto the Father. Now, therefore, ye are no 
more strangers and foreigners, but fellow citizens 
with the saints, and of the household of God ; 
and are built on the foundation of the apostles 
and prophets, Jesus Christ himself beAng the chief 
corner stone ; in whom all the building fitly 
framed together, groweth unto a holy temple in 
the Lord : In whom ye also are builded together 
for an habitation of God through the Spirit." 



I 



ESSAYS ON BAPTISM. 115 

Can language be more pertinent and more 
pointed ? This address is made to converted 
Gentiles. They are hereby assured, that though 
formerly they were aliens from the common- 
wealth of Israel, they were now fellow partici- 
pants of the same covenants of promise. The 
middle wall of partition being broken down, 
both Jews and Gentiles were become one body. 
But some may contend, thai this was effected by 
the extinction of the old body, and by the for- 
mation of a new body. By no means. There 
was a change only in the external symbols, 
which are always shadowy ; every thing essential 
to the body remaining the same. The change 
was effected, not by the two nations meeting on 
half-way or common ground, but the '^ foreigners 
and strangers were brought nigh by the blood of 
Christ." All this is expressed in the fact, there 
is but one foundation for the Old and New Tes- 
tament church to rest upon, " built on the 
foundation of the apostles and prophets^ Jesus 
Christ himself being the chief corner stone." 
As there is but one foundation, of course there 
can be but one building. ^' In whom all the 
building, fitly framed together, groweth unto an 
holy temple in the Lord; in whom ye are also 
builded together for an habitation of God through 
the Spirit." What a glorious train of thought is 
here presented ! Here is a foundation, extending 
backward to the fall, and forward to the end of 
time. Here are indissoluble chains, connecting 
the Old and New Testament Scriptures. ^' The 
apostles and the prophets" form a common founda- 



1 16 ESSAYS ON BAPTISM. 

tion. All true believers, whether Jews or Gen- 
tiles, are built on this foundation. Jesus Christ 
himself is the chief corner stone of both the 
foundation and the superstructure. This one 
building, this holy temple, is throughout '' fitly 
framed together." Of course, it must be sub- 
stantially and essentially alike in all its parts. 
Of course, the part of the building on the founda- 
tion of the apostles, must be essentially the same 
with the part on the foundation of the prophets. 
Then, let me here pause and ask, what consti- 
tuted the church, as it stood on the foundation 
of the prophets? Certainly, and indisputably, 
believers and their offspring. Then, certainly, 
and indisputably, believers and their offspring 
must form the part of the building which stands 
on the foundation of the apostles. How, on any 
other plan, could the whole building be regarded 
di^ one? Or how else could it ho, fitly framed 
together 1 What ! the whole building one, and 
fitly framed together, too ; and yet in one part 
of the building we see parents and children 
standing together, and in the other part of the 
same building we see parents standing alone, and 
their children excluded! Is this possible? What, 
then, is impossible ! 

4. The ONENESS of the church may be fairly 
inferred from the silence of the Jews in refer- 
ence to church constituency at the introduction 
of the gospel. The Jews had been accustomed 
to the membership of the children of believers 
from the days of Abraham. And is there a sud- 
den, and an unpredicted dismemberment? and 



ESSAYS ON BAPTISM. 117 

yet no expression of astonishment ; not one 
word of complaint from the Hps of that people, 
who felt a most sacred veneration for their an- 
cient usages ; and who were proverbial for their 
complaints ! Is it not astonishing, that neither 
friend, nor foe, believer nor unbeliever among 
the Jews is found, either to express surprise, or 
to make complaint at this new arrangement ! 
See with what untiring tenacity they held to cir- 
cumcision! How many of the professed disci- 
ples even held to the necessity of circumcision 
in order to salvation ! And what is circumci- 
sion but a mere emblem or shadow ? But infant 
church membership was a precious provision of 
the everlasting covenant, and lay at the very 
foundation of the church. And, at the opening 
of the new dispensation, is the everlasting cove- 
nant despoiled of this provision, and is there a 
change effected in the very constituency of the 
church; a change the most repugnant, too, to 
the warmest and purest affections of the pa- 
rental bosom ? and yet is there not one murmur- 
ing word, not even one expression of grief? ! 
How comes it, that the fault-finding, clamorous 
Jews are now as silent as the grave, when they 
might have had an exceedingly plausible reason for 
complaint! But had they raised a clamour on 
this ground, would not faithful history have 
recorded it ? In the absence of such a record, 
a:re we not compelled to believe that such objec- 
tion was not raised? And if such objection was 
not made, must it not have been, because there 
was no foundation for raising it? And how 



118 ESSAYS ON BAPTISM. 

could there have been a foundation for raising 
this objection, if the church under both dispen- 
sations is essentially one, and its constituency of 
course the same ? But there is another argu- 
ment, that I must reserve for a future essay. 



ESSAYS ON BAPTISM. 119 



THE CHURCH OF CHRIST ONE UNDER BOTH 
DISPENSATIONS. 



ESSAY XVI. 

In the preceding essay I attempted to prove 
the ONENESS of the Church. — 1. From the fact, 
that Jehovah Jesus is the Husband of the Church, 
under both the Old and the New Testament dis- 
pensation. 2. From the declaration of Christ — - 
** The kingdom of God shall be tahen from you 
and given to a nation, bringing forth the fruits 
thereof 3. From the declaration of the apos- 
tle Paul, that both Jewish and Gentile believers 
— -believers under both dispensations, are built 
on a common foundation — "the foundation of 
the apostles and prophets, Jesus Christ himself 
being the chief corner stone; that the building — 
the temple of God, is one, and that it is fitly 
framed together, 4. From the fact, that the 
complaining Jews tabled no complaint against 
Christ and his apostles for having changed the 
divinely appointed usage, that had obtained from 
the days of Abraham, by excluding the infant 
offspring of believers from the visible Church : 



120 ESSAYS ON BAPTISM. 

whereas, if the change had been made, the com- 
plaint would certainly have been tabled. 

I now proceed to ^ fifth argument, drawn from 
what the apostle Paul says about the good olive 
tree and its branches. Rom. xi. 11, 12, 15-21, 
21, 23, 24. A part only of this interesting por- 
tion of scripture can 1 at present transcribe. — 
" If some of the branches be broken off, and thou 
being a wild olive tree, wert graffed in among 
them, and icith them partalccst of the root and 
fatness of the olive tree ; boast not against the 
branches; but if ihou boast, thou hearest not the 
root, but the root thee. Thou wilt say then, the 
branches iccre broken off, that I might be graffed 
in. Well, because of unbelief they were broken 
off, and thou standest by faith. And they also, 
if they abide not still in unbelief, shall be graffed 
in: for God is able to graff them in again. For 
if thou wert cut out of the olive tree, which is 
wild by nature, and wert graffed contrary to 
nature into a good olive tree; how much more 
shall those, which be the natural branches, be 
graffed into their own olive tree .^" 

Now, what is the good olive tree, but the visi- 
ble Church? The Jews were by profession the 
people of God ; and, the visible Church, being 
first established among them, they are called the 
natural branches of this good olive tree. By the 
rejection of the Messiah, the body of that nation 
ceased to be God's visible Church and people. It 
was thus, that the natural branches were broken 
off. Those of them, that embraced the Messiah, 
maintained their former standing as branches of 



I - ESSAYS ON BAPTISM. 121 

the good olive tree. The converts from among 
'the Gentiles were graffed in the same good olive 
tree, in the place of the natural branches, that 
were broken off, and in the midst of the branches 
that remained. — Consequently there was but one 
good olive tree — one visible Church. Into that 
very tree, from which the Jews, as the natural 
branches were broken off, the Gentile converts 
were graffed. Here, now, is the transition state 
between the Old, and the New Testament dis- 
pensations. If the New Testament Church is 
not to be fundamentally and essentially the same 
with the Old Testament Church, now is the time 
for the change to ensue. But what change is 
effected at this interesting period of the Church's 
history? None — positively none, except the 
removing of some branches, and the inserting 
of others. The tree remains the same. The 
same Church appears under the effulgence of 
the gospel, as under the dimmer lights of the 
preceding dispensation. Manifestly, therefore, 
the Gentile converts are not organized into a 
new church, any more than the believing Jews. 
The Jewish disciples occupy their former ground ; 
and the Gentile converts are added to them. 
The natural branches, which remain, stand in 
the '* good olive tree,'' where they had formerly 
stood. Of course they must stand, as they for- 
merly stood. How can they stand ichere they 
stood, unless they stand as they stood ? But Jiow 
did they formerly stand? Most indisputably, 
parents and children stood together. How were 
the natural branches broken off? Certainly, as 
11 



122 ESSAYS ON BAPTISM. 

they stood. If they stood parents and children 
together, in like manner must they have been 
broken off. — If the children were included with 
their parents in their standing, so also must they 
have been in their fall. But if the Jews were 
broken off as they stood — parents and children 
together; — how were the Gentiles admitted to 
their place, unless it were parents and children 
together? Had the children of the Gentile 
converts been excluded, what an incongruous 
spectacle would have been presented ! Jewish 
Christians and their offspring standing together; 
— and, on the same platform. Gentile Christians 
standing alone ! Would all the building in this 
case be fitly framed together? Is this the kind 
of temple, that God is rearing for his own inhabi- 
tation? '^Is he the God of the Jews only? Is 
he not also the God of the Gentiles? Yes, of 
the Gentiles also." He is *' no respecter of per- 
sons." He makes no discriminations among his 
own people ; especially such as strike at the very 
foundation of the family organization! 

But the natural branches are to be graffed in 
agSiin. The Jews are to be converted, and 
again to form a part of the visible Church. 
When they shall have been converted, what will 
become of their children? This question is 
answered by the prophet Jeremiah. Speaking 
of the restoration of their captivity, and of their 
conversion to the Lord, he says, " Their children 
shall be as aforetime.'^ — Jer. xxx. 20. This lan- 
guage is plain, and can have but one meaning. 
Their children were formerly included in the 



ESSAYS ON BAPTISM. 123 

covenant, had the seal of the covenant applied 
to them, and stood with their parents in the 
visible Church. • 

Can further proof be necessary to show incon- 
testably, that the Church of Christ is substantially, 
and essentially the same under both the Old and 
the New Testament dispensations? But can the 
Church be the same, and its constituent mem- 
bership different ! Were the offspring of believ- 
ers formerly included with their parents ; and 
are they now to be excluded? and, being ex- 
cluded, is the Church still the same? How 
manifestly absurd and ridiculous is such a senti- 
ment? But if children are included with their 
believing parents under the gospel, as they were 
under the preceding dispensation ; then cer- 
tainly, they ought now to be baptized, as they 
were formerly circumcised. No one can admit, 
that they are included with their parents, and 
with them belong to the visible Church, without 
admitting, at the same time, the propriety of 
their baptism. Circumcision was formerly the 
badge of discipleship, and of church member- 
ship, just as baptism now is. There is, therefore, 
the same propriety in baptizing the offspring of 
believers now^, that there formerly was in cir- 
cumcising them. 



:~ii^. 



124 



ESSAYS ON BAPTISM. 



CHILDREN OF BELIEVERS OUGHT TO BE 
BAPTIZED. 



ESSAY xvir. 

Having proved that it is a fundamental and 
prominent feature in the Divine economy to- 
wards the human family, to include the children 
with their parents, in every covenant; in the 
covenant of grace itself, as well as in covenants 
containing provisions of temporal favor : having 
also proved that the church of Christ is emphati- 
cally ONE, under both dispensations, having the 
same Mediator; the same enlightening and pu- 
rifying Spirit ; the same glorious Head and Hus- 
band ; and the same foundation ; so that it may 
be truly and fitly called one building — -one tem- 
ple — one good olive tree — and one kingdom: the 
propriety of the baptism of the infant offspring of 
believers, follows as fairly and as naturally, as a 
stream flows from a full and unobstructed foun- 
tain, or as beams of light flow from an unclouded 
sun. Are they truly in the covenant with their 
parents? Then why withhold from them the 
sealj^the covenant? especially seeing God him- 
self once commanded the seal to be applied to 



I 



ESSAYS ON BAPTISM. 125 

them, and has never revoked that command? 
But the seal under the gospe) is baptism. Why, 
then, should they not be baptized? The same 
inference unavoidably follows from the oneness 
of the church under both dispensations. That 
the infant offspring of believers were formerly 
members of the visible church, and that they 
were admitted, or their membership designated 
by circumcision, no sane person, who has paid 
common attention to the word of God, will for 
a moment dispute. Then, certainly, if the 
church is one and the same, they are members 
of the visible church under the gospel, and bap- 
tism, which is now the initiatory rite, the badge 
of discipleship, ought to be administered to 
them. By what authority can it be withheld ? 
Who '* can forbid water, that they should not 
be baptized,'' who are members, as well as their 
parents? How plain- — how legitimate — how 
forcible is this testimony ! Yet there are other 
considerations, tending directly to establish the 
same point. 

1. The notice that our blessed Saviour took 
of little children, if not directly, at least indi- 
rectly and very forcibly proves the same doctrine. 
'* Suffer the little children to come unto me, and 
forbid them not; for of such is the kingdom 
of God."— Mark x. 14. Matthew and Mark 
say, that " little children" were brought to the 
Saviour. Luke says, that they were '* infants." 
The term used by Matthew and Mark, denotes 
young children, but may be applied to persons 
of more mature age. The term used by Luke 
IF 



126 ESSAYS ON BAPTISM. 



1 



means infants, and infants only. This deter- 
mines the meaning of the term that is used by 
Matthew and Mark. The language of Jesus is 
very emphatic. " Suffer the little children,^^ (ta 
paidia.) These are the words that are recorded 
by all the evangelists. The article in Greek has 
the force of a demonstrative adjective pronoun. 
" The little children,'^ is an expression that is 
very designative. The expression, ** of such," 
is in perfect accordance. What does this ex- 
pression mean in this place? Does it mean 
little children generally and indiscriminately? 
** Such" is an adjective, and refers to some noun 
understood. What noun is referred to? ]\Tani- 
festly'' children." Then read it with the ellipsis 
supplied, " Suffer the little children to come unto 
me, and forbid them not, for o^ such little children 
is the kingdom of God." But what kind of little 
children were they ? Certainly, such as were 
then brought to the Saviour. But what was 
peculiar in their case? Their parents were be- 
lievers in Christ, or they would not have sought 
his blessing on their children. What else can 
this very descriptive language mean? But, if 
this be the meaning, then the infant offspring of 
believing parents belong to *' the kingdom of 
God." But what is meant by " the kingdom of 
God ?" All will grant, that this expression must, 
in this connexion, mean either the visible church, 
or the invisible church, or the church trium- 
phant. If the expression means the church tri- 
umphant, then the infant offspring of believers 
belong to that highly favoured community, and 



ESSAYS ON BAPTISM. 127 

are certainly entitled to a place in the church 
militant. If they are the destined heirs of glory, 
it is suitable and becoming, most unquestionably, 
that they should be in the nursery of grace on 
earth, in the place of training for a transplantation 
to the soil of heaven. But if the expression, 
** kingdom of God," mean the invisible church, 
the point in debate is at once settled, for the in- 
visible church is composed of true believers in 
the Lord Jesus Christ, and all Christian denomi- 
nations are in favour of the baptism and church 
membership of believers. But if the expres- 
sion, " kingdom of God," is not intended by the 
Saviour to denote either the church triumphant, 
or the invisible church, then it fairly follows, 
that it must mean the visible church. But if the 
offspring of believers belong to the visible 
church, of course they ought to be baptized, for 
baptism is the appointed badge of discipleship, 
and of membership. 

2. The same gospel truth maybe argued from 
the asseveration of the apostle Paul. " The un- 
believing husband is sanctified by the wife, and 
the unbelieving wife is sanctified by the hus- 
band: else were your children unclean ; but now 
are they holy." — I Cor. vii. 14. What is the 
meaning of this language? Surely it cannot 
mean, that grace is in the blood; that it naturally 
descends from parent to child ; and, consequently, 
that, if but one of the parents be pious and re- 
generate, the offspring will by birth be partici- 
pant of the same grace and moral character. 
Doubtless, holiness is not transmitted by natural 



128 ESSAYS ON BAPTISM. 

generation. The children of believing parents 
are fallen, as well as others, and as much need 
renewing grace, as other children. It is by the 
second birth, the birth from heaven, that any of 
our family become the children of God. ^' As 
many as received him, to them gave he power 
to become the sons of God, even to as many as 
believe on his name, which were bom^ not oj 
blood, nor of the will of the Jiesli, nor of the will 
of man, but of God J' — John i. 12, 13, It there- 
fore follows, that the apostle, in this text, is not 
speaking of personal holiness, of purity of heart : 
for this is an attribute, not incident to man in 
his natural estate; but in every case where it ob- 
tains, it is the product of special grace ; the 
blessed fruit of the Holy Spirit. 

What, then, can be the apostle^s meaning? 
Some have alleged, that the apostle is alluding 
to the legitimacy or illegitimacy o{ udiiWY'dX birth! 
" Else were your children illegitimate, but now 
are they legitimate ! T This is absolutely too 
absurd and rediculous to bear a moment's in- 
spection. The mere statement is sufficient for 
its refutation. The idea of children begotten in 
lawful wedlock being illegitimate, is surely not 
celestial nor is it terrestrial I What then ? Let 
me, therefore, again ask, what does this intelli- 
gent and divinely inspired apostle mean ? When 
we carefully look at the Abrahamic covenant, 
and consider its provisions and its privileges, we 
may see a propriety ; a beauty; a divine symmetry, 
in this apostolic asseveration. The covenant is en- 
tered by faith. In the covenant are two classes of 



ESSAYS ON BAPTISM. 129 

provisions, one for the believer, the other for 
his offspring : " To be a God to thee and to thy 
seed after thee." The apostle's design was, not so 
much to teach the fact, that children were in- 
cluded with their parents in the covenant ; for 
this had been abundantly taught before. But in 
the case under consideration, there was a diffi- 
culty. One of the parents is a believer, the 
other is an unbeliever. Now, shall the faith of 
the one include the children in the covenant? 
Or shall the unbelief of the other, exclude them 
from it? This is a question which the unerring 
Spirit of inspiration alone was competent to an- 
swer ; and in this text we have the answer. This 
answer is also in perfect accordance with God's 
character, for he delights in mercy, and judg- 
ment is his strange work. While he visits the 
iniquity of the fathers upon their children, to the 
third and fourth generation of them that hate 
him ; he extends mercy to thousands of genera- 
tions of them that love him and keep his com- 
mandments. Using the Abrahamic covenant as 
a key, the mysteries of this text are easily un- 
locked and explored. The faith of one of the 
parents brings the children within the environs 
of a holy covenant, and into a peculiar relation- 
ship to a holy God, and renders them the fit sub- 
jects of a holy ordinance. They are therefore 
called "holy," because of this relationship, just 
as every thing else that is consecrated to God, 
is, by the very act of consecration, called " holy." 
It was thus with " the book, and the tabernacle, 
and the people, and all the vessels of the minis- 



130 ESSAYS ON BAPTISM. 

try,'^ under the Mosaic law. Bat where both 
the parents are unbelievers, the covenant is not 
entered, and this relationship to God and his 
ordinances does not obtain. In that case the 
children are said to be " unclean." Both the 
iincleanness and the holiness are relative ?ind fede- 
ral In the one case there is consecration to a 
holy use ; in the other there is not. 

What a beautiful illustration and enforcement 
does the apostle in this text afford, of the great 
and gracious principles under consideration ! 
How strikingly is the covenant of grace, with its 
rich provisions, brought to view ! and how resist- 
less is the proof, that the seal of the covenant 
ought to be applied to the children, even when 
only one of the parents is a believer ! How 
well, too, did the practice of this apostle accord 
with his creed? In the brief history that is 
given of the career of this apostle, we have no- 
tice of three cases of household baptisms. The 
notice is brief, but expressive. 

1. The first notice w^e have, is that of Lydia: 
** And a certain woman, named Lydia, a seller 
of purple, of the city of Thyatira, which wor- 
shipped God, heard us ; whose heart the Lord 
opened, that she attended unto the things which 
were spoken by Paul. And when she was bap- 
tized, and her household j she besought us, say- 
ing, If ye have judged me to be faithful to the 
Lord, come into my house, and abide there." — 
Acts xvi. 14, 15. There has been much conjec- 
turing about the members of Lydia's household. 
All such conjectures are gratuitous and useless. 



ESSAYS ON BAPTISM. 131 

There is one fact of great importance taught us 
in this brief history. The character of Lydia 
alone is described. The Lord opened her Jieart 
She whs faithful to the Lord, and she was bap- 
tized, and her household. The fact that her 
character is described, and that nothing is said 
about the character of her household; and that 
her baptism, and that of her household, are 
directly consequent on this description of her 
character, is conclusive proof that her faith was 
the ground, not of her baptism only, but also of 
that of her household. It is perfectly immaterial 
what changes took place afterwards ; whether the 
brethren, n^entioned in the last verse of this 
chapter, were members of her household ; or 
what is far more probable, other disciples, who 
were at the time partaking of her hospitality. 

% The baptism of the jailer and his family 
is also directly in point. He tremblingly in- 
quires, *' What must I do to be saved ?" The 
apostle's answer, ** Believe in the Lord Jesus 
Christ, and thou shalt be saved, and thy houseP 
Why do they speak of the salvation of his house, 
as well as of his own salvation, as the result of 
his faith ? Is not the covenant of grace, with 
its ample provisions, here brought to view ? His 
faith would include his children in the covenant 
This satisfactorily explains their o^^en^zse strange 
answer. The jailer having believed, what was 
the immediate consequence? He was baptized, 
he and all his, straightway? Did they all be- 
lieve? If so, why are none named but the jailer? 
Was not the faith of each one of the family as 



132 ESSAYS ON BAPTISM. 

important as his ? Is it not manifest from the 
history, that the baptism of both the jailer and his 
family, was consequent on the faith of the jailer 
alone? Where is the proof that any of his family 
believed in Jesus Christ ? He " rejoices, believ- 
ing in God with all his house." The Greek word 
denoting his faith, is a perfect participle of the 
masculine gender, and is expressive of the faith of 
the jailer alone, *' He having believed." The word 
translated, "with all his house,'' is an adverb, 
and may perhaps with more propriety be con- 
nected with '^ rejoiced," than with " believing." 
The following appears to be the most natural 
rendering : " Having believed in God, he rejoiced 
with all his house." This may mean, that his 
family participated in his joy. Or it may mean, 
that having given himself and his family to the 
Lord, by the exercise of a living faith, he rejoiced 
over all his family , as their head and representa- 
tive. Or it may mean, that he rejoiced through 
all his house. If you connect " believing" with 
" all his house," so as to make them participants .^^ 
in his faith, you thereby exclude them from his 
joy. It would then read, " Having believed in 
God with all his house, he rejoiced^ Did they 
then participate in h'\s faith, but not in his joy? 
Is it not more likely that they participated in his 
joy, and not in his faith? The subsidence of 
their great alarm would naturally inspire them 
joy, even in the absence of faith. But whether 
they believed or not, their baptism was con- 
nected with his faith, as is evident from their 
being mentioned collectively^ as his family, and 



ESSAYS ON BAPTISM. 133 

not individually, as having embraced the Sa- 
viour by faith, each for himself. How^ much 
like the case of Abraham, is that of the jailer 
and of Lydia ! He believed, and was circum- 
cised, he and all his. 

3. The other case of household baptism is 
that of Stephanas. 1 Cor. i. 16. It is not by 
householdsj that men believe in Jesus Christ, but 
as individuals. Therefore, vrhen mention is 
made of the baptism of a household, vi^ithout 
naming any individual members, the presump- 
tion always must be, that it was not in pursuance 
of the faith of the household, that the ordinance 
was administered, but on some other ground. 
When we consider the principles established in 
the preceding essays, the provisions of the cove- 
nant, and the oneness of the church throughout 
all the ages of time, the whole matter is plain, 
and the conduct of the apostle intelligible and 
consistent. 



12 



134 ESSAYS ON BAPTISM. 



THE PROPER DEDICATION AND TRAINING OF 
CHILDREN. 



ESSAY XVIII. 

Faith is necessary to the acceptable and pro- 
fitable performance of any duty. A physical 
action may be blindly or inadvertently performed ; 
and yet the result may be as beneficial, as if in- 
telligence and benevolence had presided at the 
helm. But it is different in moral actions. 
Here there must be discernment and integrity. 
The truth must be seen and embraced. God 
is a being of infinite intelligence, and of infinite 
moral rectitude. His mind perceives what is 
true in principle, and right in action ; and the 
desires and purposes of his heart are always in 
perfect unison with the perceptions of his mind. 
As far as this is the case with man, he resembles 
God, and may rightfully and joyfully call him 
Father. 

These ^remarks will apply to the dedication 
and training of children, as well as to the per- 
formance of any other duty. God includes the 
children with their parents in the covenant of 
-^\'ij^race. This covenant is entered by faith. Where 
"""rtiere is no true and saving faith, the covenant 



ESSAYS ON BAPTISM. 



135 



does not obtain; and, consequently, the seal is 
not properly used. There may be the form ; 
but there is not the fact. There may be the 
sign ; but there is not the substance. The prin- 
ciples and provisions of the covenant must be 
apprehended by the mind, and embraced with 
the heart. There are two classes of provisions 
in the covenant; and each class is apprehended 
by faith. 

Abraham received circumcision, as the sign 
and seal of his faith. — Rom. iv. 11. This 
faith led to the dedication of himself to God. 
It also led to the dedication of his children. 
These were separate and distinct acts of the 
same faith. The first parental duty is the be- 
lieving dedication of the child to God. The use 
of the sign and seal of the covenant gives visi- 
hility to this act of dedication. It is a transac- 
tion between God and the believing parent. — 
The act is solemn, and interesting. The re- 
generation and salvation of the child is the high 
and momentous object in contemplation. The 
parent, having given himself to the Lord, and 
chosen Christ as his Saviour, desires, that his 
child may be a fellow participant in the same 
eternal blessedness. This natural affection was 
planted in the parental bosom by the hand of 
the Creator, and has now been sanctified by the 
Holy Spirit. But God has an end in view, 
worthy of himself, in all the operations of his 
hand, and arrangements of his counsel. He has 
arranged and adapted the provisions of the cove- 
nant of grace, so as to accord with the kindest 



136 ESSAYS ON BAPTISM. 

emotions of the parental bosom, when sanctified 
by the Spirit of grace. In this very arrangement 
we have the most delightful and convincing 
proof, that the God of nature is the God oi provi- 
dence and o^ grace ! 

What could be more natural than the prayer 
of Abraham — " O that Ishmael might live before 
thee!'^ Enjoying the smile of God in his own 
soul, and entertaining the sweet hope of eternal 
life beyond the grave ; — what could be more ac- 
cordant and appropriate, than for him to desire 
the same imperishable favors for his son ! And 
what an evidence of the divine benignity is fur- 
nished in the everlasting covenant, in suiting its 
provisions to this very exigency ! 

But all God's arrangements are intended to 
develope, and strengthen, and mature the affec- 
tions and desires, that constitute good moral 
character. His counsels, his plans, and his influ- 
ences are not intended to supersede man's moral 
agency ; but, on the contrary, to excite him to 
correct and vigorous moral action. Hence, the 
necessity on the part of the parent of an honest, 
cordial, believing dedication of his offspring to 
God. Realizing that they with himself are fallen, 
and that Jesus Christ is the only Saviour, and 
the Holy Spirit the only sanctifier ; he must in 
the exercise of faith give them up to God, to be 
redeemed by Jesus Christ, and renewed and 
sanctified by the Holy Spirit. Thus he gave 
himself up to God, and solemnly purposed, rely- 
ing on the aids of the Holy Spirit, to live in sub- 
mission to the authority of God, and in the active 



ESSAYS ON BAPTISM. 137 

discharge of Christian duty. So, in giving up 
his children, it must be his solemn purpose to 
regard them as the Lord's, and to train them for 
the Lord. Though the promise of the covenant 
is — *' To be a God to thee and to thy seed after 
thee ;" yet in neither case is this promise uncon- 
ditional. Should the believer, after having given 
himself to the Lord, turn away from the path of 
holiness, he would fail of salvation. So with 
the believing parent. It is not enough to have 
dedicated a child to God. There must be an 
after training for the Lord. This great practical 
truth is clearly implied in what the Lord said 
respecting Abraham — ^' For I know him, that 
he will command his children and his household 
after him : and they shall keep the way of the 
Lord to do justice and judgment, that the Lord 
may bring upon Abraham, that which he hath 
spoken of him." The correct and religious 
training of children implies three things espe- 
cially : — 

1st. A godly example. Without this the most 
prudent counsel, the most affecting appeals, and 
the most urgent entreaties, will be comparatively 
unavailing. A godly life is a silent, but a pow- 
erful monitor. The most salutary impressions 
are often made, when there is not even a word 
of advice, or of admonition directly given. The 
pious deportment of Abraham is implied in the 
expression — "He will command his children 
and his household after Mm'' This he could 
not do without walking himself in the prescribed 
path. Nothing should characterize a professing 
12* 



138 ESSAYS ON BAPTISM. 

parent more, than the spirit of humble and ardent 
prayerfulness. Prayer is indispensable to holy 
living. It nurtures and strengthens the princi- 
ples and emotions of godliness. It is the way of 
intercourse with Heaven. The words of the 
Poet are no less true than beautiful: — 

"Prayer makes the darken'd cloud withdraw; 
Prayer climbs the ladder Jacob saw ; 
* Gives exercise to faith and love ; 
Brings every blessing from above. 
Restraining prayer we cease to fight ; 
Prayer makes the Christian's armor bright; 
And Satan trembles when he sees 
The weakest Saint upon his knees." 

Would you have your child to think of God, 
and to learn the way to the throne of his mercy? 
You must upon your knees in frequent and sol- 
emn prayer set the example, and give the impulse. 
But, that parental prayerfulness may have its 
desired effect, the daily conversation and deport- 
ment must be consistent and correspondent. 

2d. Christian instruction is also necessary to 
the correct training of children. The percep- 
tions of children are clear and vivid on divine 
subjects, even in early life. Their consciences 
are then tender, and their moral affections easily 
excited and enlisted. The impressions made on 
the mind in early life are apt to be abiding. 
That is the proper season for educating the 
conscience, and furnishing " this vicegerent of 
God in the souT' with necessary admonitions. 
When thoroughly instructed, the conscience is 
a powerful guard in moral actions; and its 
restraints, and admonitions, and reproofs are 



ESSAYS ON BAPTISM. 139 

surpassed by nothing, except the efficacious in- 
fluences of the Divine Spirit. The value of 
moral lessons, and pious instructions is fully 
recognized in the word of God. — " Hear, O 
Israel ; the Lord our God is one Lord ; and 
thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy 
might. And these words, which I command thee 
this day, shall be in thy heart; and thou shalt 
teach them diligently unto thy children, and shalt 
talk of them, when thou sittest in thy house, and 
when thou walkest by the way, and when thou 
liest down, and when thou risest up." — Deut. vi. 
4-7. In Deut. xi. 18-21 we find nearly the 
same words repeated. In Psalm Ixxviii. 1-7, 
there is an inculcation of the same duty. — *' Give 
ear, O my people, to my law ; incline your ears 
to the words of my mouth. I will open my 
mouth in a parable ; I will utter dark sayings of 
old ; which we have heard and known, and our 
fathers have told us. We will not hide them 
from their children, showing to the generation 
to come the praises of the Lord, and his strength, 
and his wonderful works, that he hath done. 
For he established a testimony in Jacob, and 
appointed a law in Israel, which he commanded 
our fathers, that they should make them known 
to their children, which should be born, who 
should arise, and declare them to their children ; 
that they might set their hope in God, and not 
forget the works of God, but keep his command- 
ments.'' 

Let no one suppose that the law of heaven 



140 ESSAYS ON BAPTISM. 

was intended merely for Old Testament times 
and people, when children were born in igno- 
rance and depravity, and needed illumination 
and purification — but that in these days of gospel 
light, and religious liberty, and plentiful effusions 
of divine influence, the necessity, and even pro- 
priety, of early instruction, is superseded ! No 
such year of jubilee to parental sloth and indif- 
ference has yet been announced. Has God less 
regard for children now, than he formerly had ? 
Or has he less regard for his own authority and 
honor ? Do children now stand in less need of 
instruction, and of divine influence, than they 
formerly did? Or is the knowledge of God and 
his favor of less value now, than formerly? Do 
the pages of the New Testament furnish any 
such lesson as this ! No, verily. The character 
of man, in his native estate, as we find it there 
drawn, is not fairer than the pages of the Old 
Testament exhibit. He is the same benighted 
and depraved being that he formerly was. He 
stands in need of the same human and divine 
instruction, that he formerly did. There is much 
comprehended in that brief advice of the Apostle 
Paul — '' Children, obey your parents in the 
Lord ; for this is right. Honor thy father and 
mother, (which is the first commandment with 
promise,) that it may be well with thee, and thou 
mayest live long on the earth. And ye, fathers, 
provoke not your children to wrath; but bring 
them up in the nurture and admonition of the 
Lord:' Eph. vi. 1-4. 

3d. The prudent and efficient exercise of 



ESSAYS ON BAPTISM. 141 

parental authority is also necessary, to the pro- 
per training of children. This was a distin-^ 
guishing trait in the character of Abraham — 
"For I know him, that he will command his 
children, and his household after him." 

The law of love is the most subduing, and, at 
at the same time, the most permanent in its in- 
fluence, that can be enacted. It is by this law 
that God attaches to his throne the myriads of 
angels that surround it. It is by this law that 
the Holy Spirit subdues the human heart. It is 
an exhibition of God in Christ Jesus, that the 
Spirit wields, to the disarming the heart of the 
panoply of rebellion, and to the investing of it 
with the robe of righteousness, The sternness 
of authority ought always to be attempered with 
the blandishments of undissembled love. Never- 
theless, it is absolutely necessary that parental 
authority be exerted and felt. It is well, nay, it 
is indispensable to virtue and to happiness — that 
the mind be taught submission to rightful autho- 
rity. But the morning of life is the time when 
this may be easily effected. The tender twig is 
easily bent; but the proud and unyielding oak 
of the forest must be prostrated by the blast of 
the hurricane, or riven by the resistless bolt of 
heaven. 

Needless commands should not be given. Pa- 
rental authority is too sacred to admit of solemn tri- 
fling. It is the most striking emblem on earth of 
the authority of Heaven. What is required should 
be right and needful. But should the child re- 
fuse to obey ; admonition, expostulation, and if 



142 ESSAYS ON BAPTISM. 

really necessary, chastisement should be given. 
This, however, should be done kindly and prayer- 
fully. Discipline, when it is administered in 
anger, is almost sure to defeat the contemplated 
object. But the child must be subdued, cost 
what it may, otherwise ruin will ensue. It is 
unintelligent and unchristian love that spares the 
rod through sympathy and pity for the offending 
child. It is not in this way our heavenly Father 
treats his offending children. God requires us 
to imitate his example. The neglect of parental 
authority is not a matter of indifference, or of 
small consideration. Let not parents think that 
they may indulge or restrain their children at 
their own option, and that their conduct will not 
pass under the scrutiny of Heaven. A solemn 
trust is committed to them, and a solemn obli- 
gation rests upon them. This trust cannot be 
laid aside, or committed to another. Nor can 
the bonds of this obligation be sundered. God 
will hold every parent that he has endowed with 
reason, answerable at his bar, for his course of 
conduct. The neglect of parental authority is 
exceedingly displeasing to Him. Of this, an 
awful instance is recorded for our admonition, 
in 1 Sam. iii. 11-14: "And the Lord said to 
Samuel, Behold, I will do a thing in Israel, at 
which both the ears of every one that heareth it 
shall tingle. In that day I will perform against 
Eli all things, which I have spoken concerning 
his house : when I begin, I will also make an 
end. For I have told him that I will judge his 
house for ever, for the iniquity ichicli he knoiveth ; 



ESSAYS ON BAPTISM. 143 

because his sons made themselves vile, and he 
restrained them not. And therefore I have sworn 
unto the house of Eli, that the iniquity of Eli's 
house shall not be purged with sacrifice nor 
offering for ever !" 

I intend, in the next essay, to speak of the 
consequence of the believing dedication, and 
spiritual training of children. 



144 ESSAYS ON BAPTISM. 



FAITHFUL DEDICATION AND TRAINING OF 
CHILDREN. 



ESSAY XIX. 

" For I know him, that he will command his 
children and his household after him, and they 
shall keep the way of the Lord, to do justice and 
judgment ; that the Lord may bring upon Abra- 
ham that which he hath spoken of him." — Gen. 
xviii. 19. 

Atheism is the consummation of folly. It is 
equally untrue and unwise to affirm, that " it is 
a vain thing to serve God." If there be a God, 
his perfections must be infinite. But the arrange- 
ments and requirements of a Being, who is in 
every respect perfect, cannot be otherwise than 
" holy, and just, and good." And how can com- 
pliance with such requirements be otherwise 
than beneficial ? The honest performance of any 
duty must, in the very nature of the case, carry 
its reward with it. This is the utterance of rea- 
son, it is also the sentiment of inspiration. " In 
keeping the judgments of the Lord, there is 
great reward." This will apply to the dedication 
and training of children, as well as to the per- 
formance of any other duty. In the very act of 



ESSAYS ON BAPTISM. 145 

dedication, if it be properly performed, the faith 
and the hope and the love of the parent are 
strengthened and matured ; and in the proper 
training, there is a growth in grace, and in the 
knowledge of the Lord and Saviour. The con- 
sequence to the children, who are thus dedi- 
cated and trained, is also felicitous and glorious. 
'* They shall keep the way of the Lord, to do 
justice and judgment." There is a divine con- 
nexion established between the faith of the parent 
and the character of the child. This connexion 
X)btains, it is true, on principles of grace. There 
is no transmission of faith on natural principles. 
The seed of grace is not imparted by natural gene- 
ration. It does not flow in the blood. It is not 
the creature of education. It is not the result 
of any imitative power of man's nature; The 
provision is to be found in the covenant of grace. 
It is by faith this covenant is entered, and its pro- 
visions secured. It is the promise of God, car- 
ried into effect by the Holy Spirit, that lays the 
ground for hope, and that energizes and secures 
the blessed result. The parent's faith must take 
hold of this promise, and act upon it. It is this 
promise that warrants the dedication, and that 
sheds upon the training the bright and cheering 
beams of hope. Some beautiful illustrations of 
this principle, are found in the Holy Scriptures, 
Witness the case of Hannah and of Samuel. 
1 Sam. i. 9-11, 24-28. Hannah solemnly vowed 
to the Lord, that if he would give her a man- 
child, she would, by a solemn and perpetual dedi- 
cation, give him back to the Lord. Her prayer 
13 



146 ESSAYS ON BAPTISM. 

was heard, and her request was granted. Nor 
was her vow forgotten or violated. This child 
of prayer and of promise was duly and truly 
consecrated and trained; and the gracious prin- 
ciples of this everlasting covenant, are legible 
in the eminently devout character of that devoted 
son. Who among the prophets of Israel was 
more distinguished for piety and usefulness than 
Samuel ? VV'hat a beautiful illustration of the 
same principle is to be found in the case of the 
evangelist Timothy ! How remarkable is the 
language of Paul! How easily understood, on 
the principles that are here advocated ; and how 
difficult on any other supposition ? 

'' When I call to remembrance the unfeigned 
faith that is in thee, which dwelt first in thy 
grandmother Lois, and thy mother Eunice, and 
I am persuaded that in thee also." — 2 Tim. i. 5. 
Can any intelligent and candid reader suppose 
that the apostle did not intend to convey the idea 
of a connexion between the faith of Timothy, 
and that of his mother and grandmother ? If 
there was no such connexion, why speak of if/ie/r 
faith, when describing his ? And why repre- 
sent the faith of the son, the mother, and the 
grandmother, as being of the same character? 
But if it was the design of the apostle to express 
this covenant connexion, and thus to illustrate 
the principles and provisions of the covenant of 
grace; how pertinent and how happy is the illus- 
tration ! The unfeigned faith of Timothy dwelt 
first in his grandmother, and then in his mother. 
With the Abrahamic covenant and its rich pro- 



ESSAYS ON BAPTISM. 147 

visions before us, this is plain and delight- 
ful. B}^ faith Lois entered the covenant, and 
gave up herself and her daughter Eunice to that 
covenant keeping God, w^hose promise is, ** I 
will be a God to thee, and thy seed after thee," 
The blessing promised in the covenant was en- 
tailed by the Holy Spirit on Eunice, who also 
became a true believer in the Lord Jesus. By 
faith Eunice devoted herself and her son Timo- 
thy to the Lord, and entered on the solemn and 
interesting duties, involved in the scriptural 
training of a child. The apostle bears testimony 
to this diligent training. " But continue thou 
in the things which thou hast learned, and hast 
been assured of, knowing of whom thou hast 
learned them, and that from a child thou hast 
known the Holy Scriptures, which are able to 
make thee wise unto salvation, through faith, 
which is in Christ Jesus." — 2 Tim. iii. 14, 15. 
The effect of this faithful dedication and scrip- 
tural training, is to be found in the unfeigned 
faith of Timothy. Therefore, though it is indis- 
putably true, that all that truly believe in Christ 
'' are born, not of blood, nor of the will of the 
flesh, nor of the will of man, but of God ;" yet, 
according to the principles and provisions of the 
Abrahamic covenant, a believing dedication and 
a scriptural training will secure a pious offspring 
from generation to generation, down to the close 
of time, and the opening of the scenes of eter- 
nity. If the course of Lois and of Eunice were 
pursued, would not the result be the same? As 
the promises of God are all Yea and Amen in 



148 ESSAYS ON BAPTISM. 

Christ Jesus, and as he is the God of the Gentile 
as well as of the Jew, will it not fairly follow that 
wherever there is a believing dedication and a 
scriptural training, the result will be blessed? 
And where the final result is otherwise, is there 
not presumptive evidence that there has been 
something materially defective, either in the de- 
dication or in the training? 

With the views here advocated, the w^ords of 
Paul and Silas to the Philippian jailer do well 
accord : " Believe in the Lord Jesus Christ, and 
thou shalt be saved, and thy houscJ^ Why speak of 
the salvation of the jailer's house, in direct con- 
nexion with his faith, and as a consequence, too, 
of his faith, if the connexion does not exist ? Can 
words be plainer? Can a conclusion follow^ more 
fairly from premises admitted or established? 
The words of the angel to Cornelias, indicate the 
same thing: *' Send men to Joppa, and call for 
Simon, whose surname is Peter, who shall tell 
thee words, whereby thou and all thy house shall 
be saved.^' — Acts xi. 13, 14. On what other 
ground or principles can the truth of the in- 
spired proverb be made to appear ? " Train up a 
child in the way he should go, and w^hen he is 
old he will not depart from it J' — Prov. xxii. 6. 
This implies that there may be youthful way- 
wardness, but there will be final reformation. 
The religious instruction, carefully and prayer- 
fully given in early youth, may at the time, and 
for years afterwards, appear to be unheeded. 
But in the end, it will be seen not to have been 
given in vain. In many eases, no doubt, the 



ESSAYS ON BAPTISM. 149 

prayers of pious parents are answered after their 
time of prayer and toil and trial is over, and 
they have been admitted to the large inheritance 
of heaven. God cannot forget or disregard his 
own promises, though they have been graciously 
made, without any regard to merit in his people, 
and merely out of respect to the righteousness of 
his Son. 

If the faith of the parent be genuine and un- 
feigned, it will not cease at the period of the 
dedication of the child, but it will be operative 
during life. True and living faith is persevering, 
and finally triumphant. The proper and scrip- 
tural evidence of its genuineness is its perse- 
verance. "If ye continue in my word, then 
are ye my disciples indeed." This will apply to 
the believer's dedication of his offspring, as well 
as to that of himself When he feels remiss 
about his own personal holiness and salvation, 
he has reason to distrust the integrity of his self- 
dedication. So, when he feels indifferent about 
the conversion and salvation of his children, he 
may call in question the dedication he made of 
them. All God's. promises and plans are calcu- 
lated and intended" to promote purity of heart, 
and the faithful and diligent discharge of every 
Christian duty. And what he undertakes he 
performs like a God. But in performing his 
work he does not supersede the prayerfulness, the 
anxiety, the watchfulness, the holy and perse- 
vering endeavours of his people. Were he to 
minister to their sloth and inactivity by dis- 
pensing with their personal endeavours, he would 



159 ESSAYS ON BAPTISM. 

thereby strip them of the bright adorning of 
heaven, and render them incapable of enjoying 
its unutterable and imperishable bliss. ** Hea- 
ven-born and heaven-bound," is the Christian's 
true character, and the nheffaccahle inscription 
on his banner. " Being confident of this very 
thing, that he that hath begun a good work in 
you, will perform it until the day of Jesus Christ." 
—Phil. i. 6. 

^* Grace will complete what grace begins, 
To save from sorrows or from sins; 
The work that wisdom undertakes, 
Eternal mercy ne'er forsakes." 

What an encouraging and propelling appeal 
does this subject make to parental affection and 
anxiety ! Has God benignly and mercifully in- 
cluded the children with their parents in the 
covenant of grace? Has he made ample pro- 
vision in this covenant for the children as well as 
the parents? Does he propose to be a God to 
the children as well as the parents? Does he 
promise to circumcise their hearts to love and 
serve the Lord? And are these promises made 
on the condition, that the parents dedicate their 
children to him in faith, and train them for him? 
And, that parents may be excited to this hal- 
lowed work of dedicating and training their 
children, has God deeply implanted in parental 
bosoms a strong affection for their children, and 
a tender anxiety for their welfare? Shall pro- 
fessing parents even cherish this affection and 
anxiety by a diligent attention to the temporal 
interests of their children; and at the same time 



ESSAYS ON BAPTISM. 151 

with hearts burdened with the solicitude, neglect 
their highest interests, and permit their immor- 
tal souls, that are worth more than man or angel 
can compute, to go down to death, unwarned 
of danger and uninvited to the skies 1 What 
prayer, what instruction, what training does 
their future and eternal well being demand ! 
Their place around the family altar, and in the 
house of God should be regarded as sacred, and 
should be well attended. 

Let parents often look upward to the heights 
of eternal and heavenly blessedness, and down- 
ward to the depths of endless wretchedness ; let 
them carefully, solemnly, and prayerfully con- 
sider the great encouragements afforded by the 
provisions of the gracious and everlasting cove- 
nant, and the weighty responsibility, that hereby 
devolves upon them ; then, leaning on the Divine 
arm, and invoking the aid of the Holy Spirit, let 
them dedicate their children to the God of Abra- 
ham, and honestly endeavour to train them " in 
the nurture and admonition of the Lord." And, 
as baptism is the sign and seal of the covenant, 
and at the same time the symbol of the official 
fulness of the Holy Spirit, let them publicly and 
visibly give them up to the Lord in that ordi- 
nance. 



y^^'J- 






ESSAYS 




B/^[pir[iiiio 



REV. WILLIAM EAGLETON, 

Faster of the Presbyterian. Cluircb, MuvfreeslDor-i',Ter.n. 



PHILADELPHIA: 
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